the role of education essay

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What Is Education For?

Read an excerpt from a new book by Sir Ken Robinson and Kate Robinson, which calls for redesigning education for the future.

What is education for? As it happens, people differ sharply on this question. It is what is known as an “essentially contested concept.” Like “democracy” and “justice,” “education” means different things to different people. Various factors can contribute to a person’s understanding of the purpose of education, including their background and circumstances. It is also inflected by how they view related issues such as ethnicity, gender, and social class. Still, not having an agreed-upon definition of education doesn’t mean we can’t discuss it or do anything about it.

We just need to be clear on terms. There are a few terms that are often confused or used interchangeably—“learning,” “education,” “training,” and “school”—but there are important differences between them. Learning is the process of acquiring new skills and understanding. Education is an organized system of learning. Training is a type of education that is focused on learning specific skills. A school is a community of learners: a group that comes together to learn with and from each other. It is vital that we differentiate these terms: children love to learn, they do it naturally; many have a hard time with education, and some have big problems with school.

There are many assumptions of compulsory education. One is that young people need to know, understand, and be able to do certain things that they most likely would not if they were left to their own devices. What these things are and how best to ensure students learn them are complicated and often controversial issues. Another assumption is that compulsory education is a preparation for what will come afterward, like getting a good job or going on to higher education.

So, what does it mean to be educated now? Well, I believe that education should expand our consciousness, capabilities, sensitivities, and cultural understanding. It should enlarge our worldview. As we all live in two worlds—the world within you that exists only because you do, and the world around you—the core purpose of education is to enable students to understand both worlds. In today’s climate, there is also a new and urgent challenge: to provide forms of education that engage young people with the global-economic issues of environmental well-being.

This core purpose of education can be broken down into four basic purposes.

Education should enable young people to engage with the world within them as well as the world around them. In Western cultures, there is a firm distinction between the two worlds, between thinking and feeling, objectivity and subjectivity. This distinction is misguided. There is a deep correlation between our experience of the world around us and how we feel. As we explored in the previous chapters, all individuals have unique strengths and weaknesses, outlooks and personalities. Students do not come in standard physical shapes, nor do their abilities and personalities. They all have their own aptitudes and dispositions and different ways of understanding things. Education is therefore deeply personal. It is about cultivating the minds and hearts of living people. Engaging them as individuals is at the heart of raising achievement.

The Universal Declaration of Human Rights emphasizes that “All human beings are born free and equal in dignity and rights,” and that “Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms.” Many of the deepest problems in current systems of education result from losing sight of this basic principle.

Schools should enable students to understand their own cultures and to respect the diversity of others. There are various definitions of culture, but in this context the most appropriate is “the values and forms of behavior that characterize different social groups.” To put it more bluntly, it is “the way we do things around here.” Education is one of the ways that communities pass on their values from one generation to the next. For some, education is a way of preserving a culture against outside influences. For others, it is a way of promoting cultural tolerance. As the world becomes more crowded and connected, it is becoming more complex culturally. Living respectfully with diversity is not just an ethical choice, it is a practical imperative.

There should be three cultural priorities for schools: to help students understand their own cultures, to understand other cultures, and to promote a sense of cultural tolerance and coexistence. The lives of all communities can be hugely enriched by celebrating their own cultures and the practices and traditions of other cultures.

Education should enable students to become economically responsible and independent. This is one of the reasons governments take such a keen interest in education: they know that an educated workforce is essential to creating economic prosperity. Leaders of the Industrial Revolution knew that education was critical to creating the types of workforce they required, too. But the world of work has changed so profoundly since then, and continues to do so at an ever-quickening pace. We know that many of the jobs of previous decades are disappearing and being rapidly replaced by contemporary counterparts. It is almost impossible to predict the direction of advancing technologies, and where they will take us.

How can schools prepare students to navigate this ever-changing economic landscape? They must connect students with their unique talents and interests, dissolve the division between academic and vocational programs, and foster practical partnerships between schools and the world of work, so that young people can experience working environments as part of their education, not simply when it is time for them to enter the labor market.

Education should enable young people to become active and compassionate citizens. We live in densely woven social systems. The benefits we derive from them depend on our working together to sustain them. The empowerment of individuals has to be balanced by practicing the values and responsibilities of collective life, and of democracy in particular. Our freedoms in democratic societies are not automatic. They come from centuries of struggle against tyranny and autocracy and those who foment sectarianism, hatred, and fear. Those struggles are far from over. As John Dewey observed, “Democracy has to be born anew every generation, and education is its midwife.”

For a democratic society to function, it depends upon the majority of its people to be active within the democratic process. In many democracies, this is increasingly not the case. Schools should engage students in becoming active, and proactive, democratic participants. An academic civics course will scratch the surface, but to nurture a deeply rooted respect for democracy, it is essential to give young people real-life democratic experiences long before they come of age to vote.

Eight Core Competencies

The conventional curriculum is based on a collection of separate subjects. These are prioritized according to beliefs around the limited understanding of intelligence we discussed in the previous chapter, as well as what is deemed to be important later in life. The idea of “subjects” suggests that each subject, whether mathematics, science, art, or language, stands completely separate from all the other subjects. This is problematic. Mathematics, for example, is not defined only by propositional knowledge; it is a combination of types of knowledge, including concepts, processes, and methods as well as propositional knowledge. This is also true of science, art, and languages, and of all other subjects. It is therefore much more useful to focus on the concept of disciplines rather than subjects.

Disciplines are fluid; they constantly merge and collaborate. In focusing on disciplines rather than subjects we can also explore the concept of interdisciplinary learning. This is a much more holistic approach that mirrors real life more closely—it is rare that activities outside of school are as clearly segregated as conventional curriculums suggest. A journalist writing an article, for example, must be able to call upon skills of conversation, deductive reasoning, literacy, and social sciences. A surgeon must understand the academic concept of the patient’s condition, as well as the practical application of the appropriate procedure. At least, we would certainly hope this is the case should we find ourselves being wheeled into surgery.

The concept of disciplines brings us to a better starting point when planning the curriculum, which is to ask what students should know and be able to do as a result of their education. The four purposes above suggest eight core competencies that, if properly integrated into education, will equip students who leave school to engage in the economic, cultural, social, and personal challenges they will inevitably face in their lives. These competencies are curiosity, creativity, criticism, communication, collaboration, compassion, composure, and citizenship. Rather than be triggered by age, they should be interwoven from the beginning of a student’s educational journey and nurtured throughout.

From Imagine If: Creating a Future for Us All by Sir Ken Robinson, Ph.D and Kate Robinson, published by Penguin Books, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC. Copyright © 2022 by the Estate of Sir Kenneth Robinson and Kate Robinson.

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Education Essay

Education is essential for anyone who wants to reach their full potential and live a fulfilling life. It is a powerful tool, and it is essential for creating a better future. Education helps to develop a sense of discipline, responsibility, and respect for others. Here are a few sample essays on the topic ‘Education’.

100 Words Essay On Education

200 words essay on education, 500 words essay on education.

Education is an invaluable asset that can create many opportunities for individuals in our society. It is the cornerstone of success in personal, professional, and academic lives. Education is important because it helps us to develop necessary skills and knowledge, which enables us to think critically, make informed decisions, and maximise our potential.

The importance of education is undeniable, and its numerous benefits are undeniable. Education helps to provide the essential knowledge, skills, and values that are necessary for success in life. Education also helps to prepare individuals to assume positions of responsibility, as well as to think critically and develop problem-solving skills.

Education creates a sense of social responsibility. It teaches people how to respect one another, as well as how to be productive members of society. Learning about history and culture can help people to better understand and appreciate the differences among different cultures, and it can also inspire individuals to use their knowledge to make the world a better place. Education also fosters social mobility, as those who have access to quality education can more easily pursue higher-level positions and career paths.

Education can also help to combat inequality. By providing access to knowledge and resources, education can help to bridge the gap between those who have and those who do not have access to these things. This can lead to a more equitable distribution of resources and opportunities, as well as a decrease in poverty.

The benefits of education are wide-ranging and varied. It is essential for preparing individuals to enter the labour force, as it provides the necessary skills and knowledge that employers look for when hiring. Education also helps to create a more informed and engaged society, by teaching citizens how to think, problem solve, and make better decisions. In addition, students who attend school are more likely to have higher incomes and become financially secure.

Education plays an important role in expanding our view of the world and increasing cultural awareness and understanding. Education helps us to gain a better understanding of different cultures and beliefs, and it can eliminate prejudices and promote mutual respect. Moreover, education has been proven to increase the economic stability of individuals and families. Individuals who are educated tend to earn higher wages, have better job security, and are more likely to own a home. Education also tends to reduce poverty, as well as improve the overall quality of life for individuals and families.

Advantages of Education

Education is one of the most important aspects of any person's life. It is a key to unlocking the door to success and providing a more fulfilling life. With education, a person can become more informed, gain knowledge, and increase their skills. The advantages of education are many, and its importance cannot be overstated.

Education helps us to develop the skills, knowledge, and values that are necessary for success in life, and it can help to increase economic stability, reduce poverty, and promote cultural understanding. Education is a lifetime investment that provides individuals with the knowledge and skills they need to lead successful lives.

Education is important for the development of a person’s knowledge and skills. It allows them to gain an understanding of the world around them, analyse and interpret data, and find creative solutions to complex problems. By having an education, a person is better prepared to make informed decisions and become a successful individual.

Education is also important for career and employment opportunities. Having an education gives a person the opportunity to pursue a career they are passionate about and to be more competitive in the job market. It also provides them with more job security and higher salaries.

Finally, education is important for personal growth and development. With an education, a person can learn about different cultures, explore different fields of knowledge, and develop a better understanding of the world. Education can also help a person build relationships, gain life experiences, and develop a positive attitude towards life.

How Education Benefits The Society | Education is one of the most important aspects of life, and it plays an increasingly vital role in our society today. It is important for a variety of reasons, including contributing to the development of communities, preparing individuals for the workforce, and providing access to knowledge and resources. Education can benefit our society in many ways, and it is essential to understanding how the world works. With a good education, individuals can be better equipped to enter the labour force, create a more informed and engaged society, and combat inequality.

Education is one of the most important aspects of a person’s life. It provides them with knowledge and skills that can be used to become successful and to pursue a career that they are passionate about. It also provides them with personal growth and development, job security, and higher salaries. Education is an asset that stays with you for your entire life and helps you deal with any challenge that life throws at you.

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What Is Education? Insights from the World's Greatest Minds

Forty thought-provoking quotes about education..

Posted May 12, 2014 | Reviewed by Ekua Hagan

As we seek to refine and reform today’s system of education , we would do well to ask, “What is education?” Our answers may provide insights that get to the heart of what matters for 21st century children and adults alike.

It is important to step back from divisive debates on grades, standardized testing, and teacher evaluation—and really look at the meaning of education. So I decided to do just that—to research the answer to this straightforward, yet complex question.

Looking for wisdom from some of the greatest philosophers, poets, educators, historians, theologians, politicians, and world leaders, I found answers that should not only exist in our history books, but also remain at the core of current education dialogue.

In my work as a developmental psychologist, I constantly struggle to balance the goals of formal education with the goals of raising healthy, happy children who grow to become contributing members of families and society. Along with academic skills, the educational journey from kindergarten through college is a time when young people develop many interconnected abilities.

As you read through the following quotes, you’ll discover common threads that unite the intellectual, social, emotional, and physical aspects of education. For me, good education facilitates the development of an internal compass that guides us through life.

Which quotes resonate most with you? What images of education come to your mind? How can we best integrate the wisdom of the ages to address today’s most pressing education challenges?

If you are a middle or high school teacher, I invite you to have your students write an essay entitled, “What is Education?” After reviewing the famous quotes below and the images they evoke, ask students to develop their very own quote that answers this question. With their unique quote highlighted at the top of their essay, ask them to write about what helps or hinders them from getting the kind of education they seek. I’d love to publish some student quotes, essays, and images in future articles, so please contact me if students are willing to share!

What Is Education? Answers from 5th Century BC to the 21 st Century

The principle goal of education in the schools should be creating men and women who are capable of doing new things, not simply repeating what other generations have done. — Jean Piaget, 1896-1980, Swiss developmental psychologist, philosopher
An education isn't how much you have committed to memory , or even how much you know. It's being able to differentiate between what you know and what you don't. — Anatole France, 1844-1924, French poet, novelist
Education is the most powerful weapon which you can use to change the world. — Nelson Mandela, 1918-2013, South African President, philanthropist
The object of education is to teach us to love beauty. — Plato, 424-348 BC, philosopher mathematician
The function of education is to teach one to think intensively and to think critically. Intelligence plus character - that is the goal of true education — Martin Luther King, Jr., 1929-1968, pastor, activist, humanitarian
Education is what remains after one has forgotten what one has learned in school. Albert Einstein, 1879-1955, physicist
It is the mark of an educated mind to be able to entertain a thought without accepting it. — Aristotle, 384-322 BC, Greek philosopher, scientist
Education is the power to think clearly, the power to act well in the world’s work, and the power to appreciate life. — Brigham Young, 1801-1877, religious leader
Real education should educate us out of self into something far finer – into a selflessness which links us with all humanity. — Nancy Astor, 1879-1964, American-born English politician and socialite
Education is not the filling of a pail, but the lighting of a fire. — William Butler Yeats, 1865-1939, Irish poet
Education is freedom . — Paulo Freire, 1921-1997, Brazilian educator, philosopher
Education is not preparation for life; education is life itself. — John Dewey, 1859-1952, philosopher, psychologist, education reformer
Education is the key to unlock the golden door of freedom. — George Washington Carver, 1864-1943, scientist, botanist, educator
Education is an admirable thing, but it is well to remember from time to time that nothing that is worth knowing can be taught. — Oscar Wilde, 1854-1900, Irish writer, poet
The whole purpose of education is to turn mirrors into windows. — Sydney J. Harris, 1917-1986, journalist
Education's purpose is to replace an empty mind with an open one. — Malcolm Forbes, 1919-1990, publisher, politician
No one has yet realized the wealth of sympathy, the kindness and generosity hidden in the soul of a child. The effort of every true education should be to unlock that treasure. — Emma Goldman, 1869 – 1940, political activist, writer
Much education today is monumentally ineffective. All too often we are giving young people cut flowers when we should be teaching them to grow their own plants. — John W. Gardner, 1912-2002, Secretary of Health, Education, and Welfare under President Lyndon Johnson
Education is simply the soul of a society as it passes from one generation to another. — Gilbert K. Chesterton, 1874-1936, English writer, theologian, poet, philosopher
Education is the movement from darkness to light. — Allan Bloom, 1930-1992, philosopher, classicist, and academician
Education is learning what you didn't even know you didn't know. -- Daniel J. Boorstin, 1914-2004, historian, professor, attorney
The aim of education is the knowledge, not of facts, but of values. — William S. Burroughs, 1914-1997, novelist, essayist, painter
The object of education is to prepare the young to educate themselves throughout their lives. -- Robert M. Hutchins, 1899-1977, educational philosopher
Education is all a matter of building bridges. — Ralph Ellison, 1914-1994, novelist, literary critic, scholar
What sculpture is to a block of marble, education is to the soul. — Joseph Addison, 1672-1719, English essayist, poet, playwright, politician
Education is the passport to the future, for tomorrow belongs to those who prepare for it today. — Malcolm X, 1925-1965, minister and human rights activist
Education is the key to success in life, and teachers make a lasting impact in the lives of their students. — Solomon Ortiz, 1937-, former U.S. Representative-TX
The very spring and root of honesty and virtue lie in good education. — Plutarch, 46-120AD, Greek historian, biographer, essayist
Education is a shared commitment between dedicated teachers, motivated students and enthusiastic parents with high expectations. — Bob Beauprez, 1948-, former member of U.S. House of Representatives-CO
The most influential of all educational factors is the conversation in a child’s home. — William Temple, 1881-1944, English bishop, teacher
Education is the leading of human souls to what is best, and making what is best out of them. — John Ruskin, 1819-1900, English writer, art critic, philanthropist
Education levels the playing field, allowing everyone to compete. — Joyce Meyer, 1943-, Christian author and speaker
Education is what survives when what has been learned has been forgotten. — B.F. Skinner , 1904-1990, psychologist, behaviorist, social philosopher
The great end of education is to discipline rather than to furnish the mind; to train it to the use of its own powers rather than to fill it with the accumulation of others. — Tyron Edwards, 1809-1894, theologian
Let us think of education as the means of developing our greatest abilities, because in each of us there is a private hope and dream which, fulfilled, can be translated into benefit for everyone and greater strength of the nation. — John F. Kennedy, 1917-1963, 35 th President of the United States
Education is like a lantern which lights your way in a dark alley. — Zayed bin Sultan Al Nahyan, 1918-2004, President of the United Arab Emirates for 33 years
When educating the minds of our youth, we must not forget to educate their hearts. — Dalai Lama, spiritual head of Tibetan Buddhism
Education is the ability to listen to almost anything without losing your temper or self-confidence . — Robert Frost, 1874-1963, poet
The secret in education lies in respecting the student. — Ralph Waldo Emerson, 1803-1882, essayist, lecturer, and poet
My mother said I must always be intolerant of ignorance, but understanding of illiteracy. That some people, unable to go to school, were more educated and more intelligent than college professors. — Maya Angelou, 1928-, author, poet

Marilyn Price-Mitchell, Ph.D., is an Institute for Social Innovation Fellow at Fielding Graduate University and author of Tomorrow’s Change Makers.

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Philosophy of Education

Philosophy of education is the branch of applied or practical philosophy concerned with the nature and aims of education and the philosophical problems arising from educational theory and practice. Because that practice is ubiquitous in and across human societies, its social and individual manifestations so varied, and its influence so profound, the subject is wide-ranging, involving issues in ethics and social/political philosophy, epistemology, metaphysics, philosophy of mind and language, and other areas of philosophy. Because it looks both inward to the parent discipline and outward to educational practice and the social, legal, and institutional contexts in which it takes place, philosophy of education concerns itself with both sides of the traditional theory/practice divide. Its subject matter includes both basic philosophical issues (e.g., the nature of the knowledge worth teaching, the character of educational equality and justice, etc.) and problems concerning specific educational policies and practices (e.g., the desirability of standardized curricula and testing, the social, economic, legal and moral dimensions of specific funding arrangements, the justification of curriculum decisions, etc.). In all this the philosopher of education prizes conceptual clarity, argumentative rigor, the fair-minded consideration of the interests of all involved in or affected by educational efforts and arrangements, and informed and well-reasoned valuation of educational aims and interventions.

Philosophy of education has a long and distinguished history in the Western philosophical tradition, from Socrates’ battles with the sophists to the present day. Many of the most distinguished figures in that tradition incorporated educational concerns into their broader philosophical agendas (Curren 2000, 2018; Rorty 1998). While that history is not the focus here, it is worth noting that the ideals of reasoned inquiry championed by Socrates and his descendants have long informed the view that education should foster in all students, to the extent possible, the disposition to seek reasons and the ability to evaluate them cogently, and to be guided by their evaluations in matters of belief, action and judgment. This view, that education centrally involves the fostering of reason or rationality, has with varying articulations and qualifications been embraced by most of those historical figures; it continues to be defended by contemporary philosophers of education as well (Scheffler 1973 [1989]; Siegel 1988, 1997, 2007, 2017). As with any philosophical thesis it is controversial; some dimensions of the controversy are explored below.

This entry is a selective survey of important contemporary work in Anglophone philosophy of education; it does not treat in detail recent scholarship outside that context.

1. Problems in Delineating the Field

2. analytic philosophy of education and its influence, 3.1 the content of the curriculum and the aims and functions of schooling, 3.2 social, political and moral philosophy, 3.3 social epistemology, virtue epistemology, and the epistemology of education, 3.4 philosophical disputes concerning empirical education research, 4. concluding remarks, other internet resources, related entries.

The inward/outward looking nature of the field of philosophy of education alluded to above makes the task of delineating the field, of giving an over-all picture of the intellectual landscape, somewhat complicated (for a detailed account of this topography, see Phillips 1985, 2010). Suffice it to say that some philosophers, as well as focusing inward on the abstract philosophical issues that concern them, are drawn outwards to discuss or comment on issues that are more commonly regarded as falling within the purview of professional educators, educational researchers, policy-makers and the like. (An example is Michael Scriven, who in his early career was a prominent philosopher of science; later he became a central figure in the development of the field of evaluation of educational and social programs. See Scriven 1991a, 1991b.) At the same time, there are professionals in the educational or closely related spheres who are drawn to discuss one or another of the philosophical issues that they encounter in the course of their work. (An example here is the behaviorist psychologist B.F. Skinner, the central figure in the development of operant conditioning and programmed learning, who in works such as Walden Two (1948) and Beyond Freedom and Dignity (1972) grappled—albeit controversially—with major philosophical issues that were related to his work.)

What makes the field even more amorphous is the existence of works on educational topics, written by well-regarded philosophers who have made major contributions to their discipline; these educational reflections have little or no philosophical content, illustrating the truth that philosophers do not always write philosophy. However, despite this, works in this genre have often been treated as contributions to philosophy of education. (Examples include John Locke’s Some Thoughts Concerning Education [1693] and Bertrand Russell’s rollicking pieces written primarily to raise funds to support a progressive school he ran with his wife. (See Park 1965.)

Finally, as indicated earlier, the domain of education is vast, the issues it raises are almost overwhelmingly numerous and are of great complexity, and the social significance of the field is second to none. These features make the phenomena and problems of education of great interest to a wide range of socially-concerned intellectuals, who bring with them their own favored conceptual frameworks—concepts, theories and ideologies, methods of analysis and argumentation, metaphysical and other assumptions, and the like. It is not surprising that scholars who work in this broad genre also find a home in the field of philosophy of education.

As a result of these various factors, the significant intellectual and social trends of the past few centuries, together with the significant developments in philosophy, all have had an impact on the content of arguments and methods of argumentation in philosophy of education—Marxism, psycho-analysis, existentialism, phenomenology, positivism, post-modernism, pragmatism, neo-liberalism, the several waves of feminism, analytic philosophy in both its ordinary language and more formal guises, are merely the tip of the iceberg.

Conceptual analysis, careful assessment of arguments, the rooting out of ambiguity, the drawing of clarifying distinctions—all of which are at least part of the philosophical toolkit—have been respected activities within philosophy from the dawn of the field. No doubt it somewhat over-simplifies the complex path of intellectual history to suggest that what happened in the twentieth century—early on, in the home discipline itself, and with a lag of a decade or more in philosophy of education—is that philosophical analysis came to be viewed by some scholars as being the major philosophical activity (or set of activities), or even as being the only viable or reputable activity. In any case, as they gained prominence and for a time hegemonic influence during the rise of analytic philosophy early in the twentieth century analytic techniques came to dominate philosophy of education in the middle third of that century (Curren, Robertson, & Hager 2003).

The pioneering work in the modern period entirely in an analytic mode was the short monograph by C.D. Hardie, Truth and Fallacy in Educational Theory (1941; reissued in 1962). In his Introduction, Hardie (who had studied with C.D. Broad and I.A. Richards) made it clear that he was putting all his eggs into the ordinary-language-analysis basket:

The Cambridge analytical school, led by Moore, Broad and Wittgenstein, has attempted so to analyse propositions that it will always be apparent whether the disagreement between philosophers is one concerning matters of fact, or is one concerning the use of words, or is, as is frequently the case, a purely emotive one. It is time, I think, that a similar attitude became common in the field of educational theory. (Hardie 1962: xix)

About a decade after the end of the Second World War the floodgates opened and a stream of work in the analytic mode appeared; the following is merely a sample. D. J. O’Connor published An Introduction to Philosophy of Education (1957) in which, among other things, he argued that the word “theory” as it is used in educational contexts is merely a courtesy title, for educational theories are nothing like what bear this title in the natural sciences. Israel Scheffler, who became the paramount philosopher of education in North America, produced a number of important works including The Language of Education (1960), which contained clarifying and influential analyses of definitions (he distinguished reportive, stipulative, and programmatic types) and the logic of slogans (often these are literally meaningless, and, he argued, should be seen as truncated arguments), Conditions of Knowledge (1965), still the best introduction to the epistemological side of philosophy of education, and Reason and Teaching (1973 [1989]), which in a wide-ranging and influential series of essays makes the case for regarding the fostering of rationality/critical thinking as a fundamental educational ideal (cf. Siegel 2016). B. O. Smith and R. H. Ennis edited the volume Language and Concepts in Education (1961); and R.D. Archambault edited Philosophical Analysis and Education (1965), consisting of essays by a number of prominent British writers, most notably R. S. Peters (whose status in Britain paralleled that of Scheffler in the United States), Paul Hirst, and John Wilson. Topics covered in the Archambault volume were typical of those that became the “bread and butter” of analytic philosophy of education (APE) throughout the English-speaking world—education as a process of initiation, liberal education, the nature of knowledge, types of teaching, and instruction versus indoctrination.

Among the most influential products of APE was the analysis developed by Hirst and Peters (1970) and Peters (1973) of the concept of education itself. Using as a touchstone “normal English usage,” it was concluded that a person who has been educated (rather than instructed or indoctrinated) has been (i) changed for the better; (ii) this change has involved the acquisition of knowledge and intellectual skills and the development of understanding; and (iii) the person has come to care for, or be committed to, the domains of knowledge and skill into which he or she has been initiated. The method used by Hirst and Peters comes across clearly in their handling of the analogy with the concept of “reform”, one they sometimes drew upon for expository purposes. A criminal who has been reformed has changed for the better, and has developed a commitment to the new mode of life (if one or other of these conditions does not hold, a speaker of standard English would not say the criminal has been reformed). Clearly the analogy with reform breaks down with respect to the knowledge and understanding conditions. Elsewhere Peters developed the fruitful notion of “education as initiation”.

The concept of indoctrination was also of great interest to analytic philosophers of education, for, it was argued, getting clear about precisely what constitutes indoctrination also would serve to clarify the border that demarcates it from acceptable educational processes. Thus, whether or not an instructional episode was a case of indoctrination was determined by the content taught, the intention of the instructor, the methods of instruction used, the outcomes of the instruction, or by some combination of these. Adherents of the different analyses used the same general type of argument to make their case, namely, appeal to normal and aberrant usage. Unfortunately, ordinary language analysis did not lead to unanimity of opinion about where this border was located, and rival analyses of the concept were put forward (Snook 1972). The danger of restricting analysis to ordinary language (“normal English usage”) was recognized early on by Scheffler, whose preferred view of analysis emphasized

first, its greater sophistication as regards language, and the interpenetration of language and inquiry, second, its attempt to follow the modern example of the sciences in empirical spirit, in rigor, in attention to detail, in respect for alternatives, and in objectivity of method, and third, its use of techniques of symbolic logic brought to full development only in the last fifty years… It is…this union of scientific spirit and logical method applied toward the clarification of basic ideas that characterizes current analytic philosophy [and that ought to characterize analytic philosophy of education]. (Scheffler 1973 [1989: 9–10])

After a period of dominance, for a number of important reasons the influence of APE went into decline. First, there were growing criticisms that the work of analytic philosophers of education had become focused upon minutiae and in the main was bereft of practical import. (It is worth noting that a 1966 article in Time , reprinted in Lucas 1969, had put forward the same criticism of mainstream philosophy.) Second, in the early 1970’s radical students in Britain accused Peters’ brand of linguistic analysis of conservatism, and of tacitly giving support to “traditional values”—they raised the issue of whose English usage was being analyzed?

Third, criticisms of language analysis in mainstream philosophy had been mounting for some time, and finally after a lag of many years were reaching the attention of philosophers of education; there even had been a surprising degree of interest on the part of the general reading public in the United Kingdom as early as 1959, when Gilbert Ryle, editor of the journal Mind , refused to commission a review of Ernest Gellner’s Words and Things (1959)—a detailed and quite acerbic critique of Wittgenstein’s philosophy and its espousal of ordinary language analysis. (Ryle argued that Gellner’s book was too insulting, a view that drew Bertrand Russell into the fray on Gellner’s side—in the daily press, no less; Russell produced a list of insulting remarks drawn from the work of great philosophers of the past. See Mehta 1963.)

Richard Peters had been given warning that all was not well with APE at a conference in Canada in 1966; after delivering a paper on “The aims of education: A conceptual inquiry” that was based on ordinary language analysis, a philosopher in the audience (William Dray) asked Peters “ whose concepts do we analyze?” Dray went on to suggest that different people, and different groups within society, have different concepts of education. Five years before the radical students raised the same issue, Dray pointed to the possibility that what Peters had presented under the guise of a “logical analysis” was nothing but the favored usage of a certain class of persons—a class that Peters happened to identify with (see Peters 1973, where to the editor’s credit the interaction with Dray is reprinted).

Fourth, during the decade of the seventies when these various critiques of analytic philosophy were in the process of eroding its luster, a spate of translations from the Continent stimulated some philosophers of education in Britain and North America to set out in new directions, and to adopt a new style of writing and argumentation. Key works by Gadamer, Foucault and Derrida appeared in English, and these were followed in 1984 by Lyotard’s The Postmodern Condition . The classic works of Heidegger and Husserl also found new admirers; and feminist philosophers of education were finding their voices—Maxine Greene published a number of pieces in the 1970s and 1980s, including The Dialectic of Freedom (1988); the influential book by Nel Noddings, Caring: A Feminine Approach to Ethics and Moral Education , appeared the same year as the work by Lyotard, followed a year later by Jane Roland Martin’s Reclaiming a Conversation . In more recent years all these trends have continued. APE was and is no longer the center of interest, although, as indicated below, it still retains its voice.

3. Areas of Contemporary Activity

As was stressed at the outset, the field of education is huge and contains within it a virtually inexhaustible number of issues that are of philosophical interest. To attempt comprehensive coverage of how philosophers of education have been working within this thicket would be a quixotic task for a large single volume and is out of the question for a solitary encyclopedia entry. Nevertheless, a valiant attempt to give an overview was made in A Companion to the Philosophy of Education (Curren 2003), which contains more than six-hundred pages divided into forty-five chapters each of which surveys a subfield of work. The following random selection of chapter topics gives a sense of the enormous scope of the field: Sex education, special education, science education, aesthetic education, theories of teaching and learning, religious education, knowledge, truth and learning, cultivating reason, the measurement of learning, multicultural education, education and the politics of identity, education and standards of living, motivation and classroom management, feminism, critical theory, postmodernism, romanticism, the purposes of universities, affirmative action in higher education, and professional education. The Oxford Handbook of Philosophy of Education (Siegel 2009) contains a similarly broad range of articles on (among other things) the epistemic and moral aims of education, liberal education and its imminent demise, thinking and reasoning, fallibilism and fallibility, indoctrination, authenticity, the development of rationality, Socratic teaching, educating the imagination, caring and empathy in moral education, the limits of moral education, the cultivation of character, values education, curriculum and the value of knowledge, education and democracy, art and education, science education and religious toleration, constructivism and scientific methods, multicultural education, prejudice, authority and the interests of children, and on pragmatist, feminist, and postmodernist approaches to philosophy of education.

Given this enormous range, there is no non-arbitrary way to select a small number of topics for further discussion, nor can the topics that are chosen be pursued in great depth. The choice of those below has been made with an eye to highlighting contemporary work that makes solid contact with and contributes to important discussions in general philosophy and/or the academic educational and educational research communities.

The issue of what should be taught to students at all levels of education—the issue of curriculum content—obviously is a fundamental one, and it is an extraordinarily difficult one with which to grapple. In tackling it, care needs to be taken to distinguish between education and schooling—for although education can occur in schools, so can mis-education, and many other things can take place there that are educationally orthogonal (such as the provision of free or subsidized lunches and the development of social networks); and it also must be recognized that education can occur in the home, in libraries and museums, in churches and clubs, in solitary interaction with the public media, and the like.

In developing a curriculum (whether in a specific subject area, or more broadly as the whole range of offerings in an educational institution or system), a number of difficult decisions need to be made. Issues such as the proper ordering or sequencing of topics in the chosen subject, the time to be allocated to each topic, the lab work or excursions or projects that are appropriate for particular topics, can all be regarded as technical issues best resolved either by educationists who have a depth of experience with the target age group or by experts in the psychology of learning and the like. But there are deeper issues, ones concerning the validity of the justifications that have been given for including/excluding particular subjects or topics in the offerings of formal educational institutions. (Why should evolution or creation “science” be included, or excluded, as a topic within the standard high school subject Biology? Is the justification that is given for teaching Economics in some schools coherent and convincing? Do the justifications for including/excluding materials on birth control, patriotism, the Holocaust or wartime atrocities in the curriculum in some school districts stand up to critical scrutiny?)

The different justifications for particular items of curriculum content that have been put forward by philosophers and others since Plato’s pioneering efforts all draw, explicitly or implicitly, upon the positions that the respective theorists hold about at least three sets of issues.

First, what are the aims and/or functions of education (aims and functions are not necessarily the same)? Many aims have been proposed; a short list includes the production of knowledge and knowledgeable students, the fostering of curiosity and inquisitiveness, the enhancement of understanding, the enlargement of the imagination, the civilizing of students, the fostering of rationality and/or autonomy, and the development in students of care, concern and associated dispositions and attitudes (see Siegel 2007 for a longer list). The justifications offered for all such aims have been controversial, and alternative justifications of a single proposed aim can provoke philosophical controversy. Consider the aim of autonomy. Aristotle asked, what constitutes the good life and/or human flourishing, such that education should foster these (Curren 2013)? These two formulations are related, for it is arguable that our educational institutions should aim to equip individuals to pursue this good life—although this is not obvious, both because it is not clear that there is one conception of the good or flourishing life that is the good or flourishing life for everyone, and it is not clear that this is a question that should be settled in advance rather than determined by students for themselves. Thus, for example, if our view of human flourishing includes the capacity to think and act autonomously, then the case can be made that educational institutions—and their curricula—should aim to prepare, or help to prepare, autonomous individuals. A rival justification of the aim of autonomy, associated with Kant, champions the educational fostering of autonomy not on the basis of its contribution to human flourishing, but rather the obligation to treat students with respect as persons (Scheffler 1973 [1989]; Siegel 1988). Still others urge the fostering of autonomy on the basis of students’ fundamental interests, in ways that draw upon both Aristotelian and Kantian conceptual resources (Brighouse 2005, 2009). It is also possible to reject the fostering of autonomy as an educational aim (Hand 2006).

Assuming that the aim can be justified, how students should be helped to become autonomous or develop a conception of the good life and pursue it is of course not immediately obvious, and much philosophical ink has been spilled on the general question of how best to determine curriculum content. One influential line of argument was developed by Paul Hirst, who argued that knowledge is essential for developing and then pursuing a conception of the good life, and because logical analysis shows, he argued, that there are seven basic forms of knowledge, the case can be made that the function of the curriculum is to introduce students to each of these forms (Hirst 1965; see Phillips 1987: ch. 11). Another, suggested by Scheffler, is that curriculum content should be selected so as “to help the learner attain maximum self-sufficiency as economically as possible.” The relevant sorts of economy include those of resources, teacher effort, student effort, and the generalizability or transfer value of content, while the self-sufficiency in question includes

self-awareness, imaginative weighing of alternative courses of action, understanding of other people’s choices and ways of life, decisiveness without rigidity, emancipation from stereotyped ways of thinking and perceiving…empathy… intuition, criticism and independent judgment. (Scheffler 1973 [1989: 123–5])

Both impose important constraints on the curricular content to be taught.

Second, is it justifiable to treat the curriculum of an educational institution as a vehicle for furthering the socio-political interests and goals of a dominant group, or any particular group, including one’s own; and relatedly, is it justifiable to design the curriculum so that it serves as an instrument of control or of social engineering? In the closing decades of the twentieth century there were numerous discussions of curriculum theory, particularly from Marxist and postmodern perspectives, that offered the sobering analysis that in many educational systems, including those in Western democracies, the curriculum did indeed reflect and serve the interests of powerful cultural elites. What to do about this situation (if it is indeed the situation of contemporary educational institutions) is far from clear and is the focus of much work at the interface of philosophy of education and social/political philosophy, some of which is discussed in the next section. A closely related question is this: ought educational institutions be designed to further pre-determined social ends, or rather to enable students to competently evaluate all such ends? Scheffler argued that we should opt for the latter: we must

surrender the idea of shaping or molding the mind of the pupil. The function of education…is rather to liberate the mind, strengthen its critical powers, [and] inform it with knowledge and the capacity for independent inquiry. (Scheffler 1973 [1989: 139])

Third, should educational programs at the elementary and secondary levels be made up of a number of disparate offerings, so that individuals with different interests and abilities and affinities for learning can pursue curricula that are suitable? Or should every student pursue the same curriculum as far as each is able?—a curriculum, it should be noted, that in past cases nearly always was based on the needs or interests of those students who were academically inclined or were destined for elite social roles. Mortimer Adler and others in the late twentieth century sometimes used the aphorism “the best education for the best is the best education for all.”

The thinking here can be explicated in terms of the analogy of an out-of-control virulent disease, for which there is only one type of medicine available; taking a large dose of this medicine is extremely beneficial, and the hope is that taking only a little—while less effective—is better than taking none at all. Medically, this is dubious, while the educational version—forcing students to work, until they exit the system, on topics that do not interest them and for which they have no facility or motivation—has even less merit. (For a critique of Adler and his Paideia Proposal , see Noddings 2015.) It is interesting to compare the modern “one curriculum track for all” position with Plato’s system outlined in the Republic , according to which all students—and importantly this included girls—set out on the same course of study. Over time, as they moved up the educational ladder it would become obvious that some had reached the limit imposed upon them by nature, and they would be directed off into appropriate social roles in which they would find fulfillment, for their abilities would match the demands of these roles. Those who continued on with their education would eventually become members of the ruling class of Guardians.

The publication of John Rawls’s A Theory of Justice in 1971 was the most notable event in the history of political philosophy over the last century. The book spurred a period of ferment in political philosophy that included, among other things, new research on educationally fundamental themes. The principles of justice in educational distribution have perhaps been the dominant theme in this literature, and Rawls’s influence on its development has been pervasive.

Rawls’s theory of justice made so-called “fair equality of opportunity” one of its constitutive principles. Fair equality of opportunity entailed that the distribution of education would not put the children of those who currently occupied coveted social positions at any competitive advantage over other, equally talented and motivated children seeking the qualifications for those positions (Rawls 1971: 72–75). Its purpose was to prevent socio-economic differences from hardening into social castes that were perpetuated across generations. One obvious criticism of fair equality of opportunity is that it does not prohibit an educational distribution that lavished resources on the most talented children while offering minimal opportunities to others. So long as untalented students from wealthy families were assigned opportunities no better than those available to their untalented peers among the poor, no breach of the principle would occur. Even the most moderate egalitarians might find such a distributive regime to be intuitively repugnant.

Repugnance might be mitigated somewhat by the ways in which the overall structure of Rawls’s conception of justice protects the interests of those who fare badly in educational competition. All citizens must enjoy the same basic liberties, and equal liberty always has moral priority over equal opportunity: the former can never be compromised to advance the latter. Further, inequality in the distribution of income and wealth are permitted only to the degree that it serves the interests of the least advantaged group in society. But even with these qualifications, fair equality of opportunity is arguably less than really fair to anyone. The fact that their education should secure ends other than access to the most selective social positions—ends such as artistic appreciation, the kind of self-knowledge that humanistic study can furnish, or civic virtue—is deemed irrelevant according to Rawls’s principle. But surely it is relevant, given that a principle of educational justice must be responsive to the full range of educationally important goods.

Suppose we revise our account of the goods included in educational distribution so that aesthetic appreciation, say, and the necessary understanding and virtue for conscientious citizenship count for just as much as job-related skills. An interesting implication of doing so is that the rationale for requiring equality under any just distribution becomes decreasingly clear. That is because job-related skills are positional whereas the other educational goods are not (Hollis 1982). If you and I both aspire to a career in business management for which we are equally qualified, any increase in your job-related skills is a corresponding disadvantage to me unless I can catch up. Positional goods have a competitive structure by definition, though the ends of civic or aesthetic education do not fit that structure. If you and I aspire to be good citizens and are equal in civic understanding and virtue, an advance in your civic education is no disadvantage to me. On the contrary, it is easier to be a good citizen the better other citizens learn to be. At the very least, so far as non-positional goods figure in our conception of what counts as a good education, the moral stakes of inequality are thereby lowered.

In fact, an emerging alternative to fair equality of opportunity is a principle that stipulates some benchmark of adequacy in achievement or opportunity as the relevant standard of distribution. But it is misleading to represent this as a contrast between egalitarian and sufficientarian conceptions. Philosophically serious interpretations of adequacy derive from the ideal of equal citizenship (Satz 2007; Anderson 2007). Then again, fair equality of opportunity in Rawls’s theory is derived from a more fundamental ideal of equality among citizens. This was arguably true in A Theory of Justice but it is certainly true in his later work (Dworkin 1977: 150–183; Rawls 1993). So, both Rawls’s principle and the emerging alternative share an egalitarian foundation. The debate between adherents of equal opportunity and those misnamed as sufficientarians is certainly not over (e.g., Brighouse & Swift 2009; Jacobs 2010; Warnick 2015). Further progress will likely hinge on explicating the most compelling conception of the egalitarian foundation from which distributive principles are to be inferred. Another Rawls-inspired alternative is that a “prioritarian” distribution of achievement or opportunity might turn out to be the best principle we can come up with—i.e., one that favors the interests of the least advantaged students (Schouten 2012).

The publication of Rawls’s Political Liberalism in 1993 signaled a decisive turning point in his thinking about justice. In his earlier book, the theory of justice had been presented as if it were universally valid. But Rawls had come to think that any theory of justice presented as such was open to reasonable rejection. A more circumspect approach to justification would seek grounds for justice as fairness in an overlapping consensus between the many reasonable values and doctrines that thrive in a democratic political culture. Rawls argued that such a culture is informed by a shared ideal of free and equal citizenship that provided a new, distinctively democratic framework for justifying a conception of justice. The shift to political liberalism involved little revision on Rawls’s part to the content of the principles he favored. But the salience it gave to questions about citizenship in the fabric of liberal political theory had important educational implications. How was the ideal of free and equal citizenship to be instantiated in education in a way that accommodated the range of reasonable values and doctrines encompassed in an overlapping consensus? Political Liberalism has inspired a range of answers to that question (cf. Callan 1997; Clayton 2006; Bull 2008).

Other philosophers besides Rawls in the 1990s took up a cluster of questions about civic education, and not always from a liberal perspective. Alasdair Macintyre’s After Virtue (1984) strongly influenced the development of communitarian political theory which, as its very name might suggest, argued that the cultivation of community could preempt many of the problems with conflicting individual rights at the core of liberalism. As a full-standing alternative to liberalism, communitarianism might have little to recommend it. But it was a spur for liberal philosophers to think about how communities could be built and sustained to support the more familiar projects of liberal politics (e.g., Strike 2010). Furthermore, its arguments often converged with those advanced by feminist exponents of the ethic of care (Noddings 1984; Gilligan 1982). Noddings’ work is particularly notable because she inferred a cogent and radical agenda for the reform of schools from her conception of care (Noddings 1992).

One persistent controversy in citizenship theory has been about whether patriotism is correctly deemed a virtue, given our obligations to those who are not our fellow citizens in an increasingly interdependent world and the sordid history of xenophobia with which modern nation states are associated. The controversy is partly about what we should teach in our schools and is commonly discussed by philosophers in that context (Galston 1991; Ben-Porath 2006; Callan 2006; Miller 2007; Curren & Dorn 2018). The controversy is related to a deeper and more pervasive question about how morally or intellectually taxing the best conception of our citizenship should be. The more taxing it is, the more constraining its derivative conception of civic education will be. Contemporary political philosophers offer divergent arguments about these matters. For example, Gutmann and Thompson claim that citizens of diverse democracies need to “understand the diverse ways of life of their fellow citizens” (Gutmann & Thompson 1996: 66). The need arises from the obligation of reciprocity which they (like Rawls) believe to be integral to citizenship. Because I must seek to cooperate with others politically on terms that make sense from their moral perspective as well as my own, I must be ready to enter that perspective imaginatively so as to grasp its distinctive content. Many such perspectives prosper in liberal democracies, and so the task of reciprocal understanding is necessarily onerous. Still, our actions qua deliberative citizen must be grounded in such reciprocity if political cooperation on terms acceptable to us as (diversely) morally motivated citizens is to be possible at all. This is tantamount to an imperative to think autonomously inside the role of citizen because I cannot close-mindedly resist critical consideration of moral views alien to my own without flouting my responsibilities as a deliberative citizen.

Civic education does not exhaust the domain of moral education, even though the more robust conceptions of equal citizenship have far-reaching implications for just relations in civil society and the family. The study of moral education has traditionally taken its bearings from normative ethics rather than political philosophy, and this is largely true of work undertaken in recent decades. The major development here has been the revival of virtue ethics as an alternative to the deontological and consequentialist theories that dominated discussion for much of the twentieth century.

The defining idea of virtue ethics is that our criterion of moral right and wrong must derive from a conception of how the ideally virtuous agent would distinguish between the two. Virtue ethics is thus an alternative to both consequentialism and deontology which locate the relevant criterion in producing good consequences or meeting the requirements of moral duty respectively. The debate about the comparative merits of these theories is not resolved, but from an educational perspective that may be less important than it has sometimes seemed to antagonists in the debate. To be sure, adjudicating between rival theories in normative ethics might shed light on how best to construe the process of moral education, and philosophical reflection on the process might help us to adjudicate between the theories. There has been extensive work on habituation and virtue, largely inspired by Aristotle (Burnyeat 1980; Peters 1981). But whether this does anything to establish the superiority of virtue ethics over its competitors is far from obvious. Other aspects of moral education—in particular, the paired processes of role-modelling and identification—deserve much more scrutiny than they have received (Audi 2017; Kristjánsson 2015, 2017).

Related to the issues concerning the aims and functions of education and schooling rehearsed above are those involving the specifically epistemic aims of education and attendant issues treated by social and virtue epistemologists. (The papers collected in Kotzee 2013 and Baehr 2016 highlight the current and growing interactions among social epistemologists, virtue epistemologists, and philosophers of education.)

There is, first, a lively debate concerning putative epistemic aims. Alvin Goldman argues that truth (or knowledge understood in the “weak” sense of true belief) is the fundamental epistemic aim of education (Goldman 1999). Others, including the majority of historically significant philosophers of education, hold that critical thinking or rationality and rational belief (or knowledge in the “strong” sense that includes justification) is the basic epistemic educational aim (Bailin & Siegel 2003; Scheffler 1965, 1973 [1989]; Siegel 1988, 1997, 2005, 2017). Catherine Z. Elgin (1999a,b) and Duncan Pritchard (2013, 2016; Carter & Pritchard 2017) have independently urged that understanding is the basic aim. Pritchard’s view combines understanding with intellectual virtue ; Jason Baehr (2011) systematically defends the fostering of the intellectual virtues as the fundamental epistemic aim of education. This cluster of views continues to engender ongoing discussion and debate. (Its complex literature is collected in Carter and Kotzee 2015, summarized in Siegel 2018, and helpfully analyzed in Watson 2016.)

A further controversy concerns the places of testimony and trust in the classroom: In what circumstances if any ought students to trust their teachers’ pronouncements, and why? Here the epistemology of education is informed by social epistemology, specifically the epistemology of testimony; the familiar reductionism/anti-reductionism controversy there is applicable to students and teachers. Anti-reductionists, who regard testimony as a basic source of justification, may with equanimity approve of students’ taking their teachers’ word at face value and believing what they say; reductionists may balk. Does teacher testimony itself constitute good reason for student belief?

The correct answer here seems clearly enough to be “it depends”. For very young children who have yet to acquire or develop the ability to subject teacher declarations to critical scrutiny, there seems to be little alternative to accepting what their teachers tell them. For older and more cognitively sophisticated students there seem to be more options: they can assess them for plausibility, compare them with other opinions, assess the teachers’ proffered reasons, subject them to independent evaluation, etc. Regarding “the teacher says that p ” as itself a good reason to believe it appears moreover to contravene the widely shared conviction that an important educational aim is helping students to become able to evaluate candidate beliefs for themselves and believe accordingly. That said, all sides agree that sometimes believers, including students, have good reasons simply to trust what others tell them. There is thus more work to do here by both social epistemologists and philosophers of education (for further discussion see Goldberg 2013; Siegel 2005, 2018).

A further cluster of questions, of long-standing interest to philosophers of education, concerns indoctrination : How if at all does it differ from legitimate teaching? Is it inevitable, and if so is it not always necessarily bad? First, what is it? As we saw earlier, extant analyses focus on the aims or intentions of the indoctrinator, the methods employed, or the content transmitted. If the indoctrination is successful, all have the result that students/victims either don’t, won’t, or can’t subject the indoctrinated material to proper epistemic evaluation. In this way it produces both belief that is evidentially unsupported or contravened and uncritical dispositions to believe. It might seem obvious that indoctrination, so understood, is educationally undesirable. But it equally seems that very young children, at least, have no alternative but to believe sans evidence; they have yet to acquire the dispositions to seek and evaluate evidence, or the abilities to recognize evidence or evaluate it. Thus we seem driven to the views that indoctrination is both unavoidable and yet bad and to be avoided. It is not obvious how this conundrum is best handled. One option is to distinguish between acceptable and unacceptable indoctrination. Another is to distinguish between indoctrination (which is always bad) and non-indoctrinating belief inculcation, the latter being such that students are taught some things without reasons (the alphabet, the numbers, how to read and count, etc.), but in such a way that critical evaluation of all such material (and everything else) is prized and fostered (Siegel 1988: ch. 5). In the end the distinctions required by the two options might be extensionally equivalent (Siegel 2018).

Education, it is generally granted, fosters belief : in the typical propositional case, Smith teaches Jones that p , and if all goes well Jones learns it and comes to believe it. Education also has the task of fostering open-mindedness and an appreciation of our fallibility : All the theorists mentioned thus far, especially those in the critical thinking and intellectual virtue camps, urge their importance. But these two might seem at odds. If Jones (fully) believes that p , can she also be open-minded about it? Can she believe, for example, that earthquakes are caused by the movements of tectonic plates, while also believing that perhaps they aren’t? This cluster of italicized notions requires careful handling; it is helpfully discussed by Jonathan Adler (2002, 2003), who recommends regarding the latter two as meta-attitudes concerning one’s first-order beliefs rather than lessened degrees of belief or commitments to those beliefs.

Other traditional epistemological worries that impinge upon the epistemology of education concern (a) absolutism , pluralism and relativism with respect to knowledge, truth and justification as these relate to what is taught, (b) the character and status of group epistemologies and the prospects for understanding such epistemic goods “universalistically” in the face of “particularist” challenges, (c) the relation between “knowledge-how” and “knowledge-that” and their respective places in the curriculum, (d) concerns raised by multiculturalism and the inclusion/exclusion of marginalized perspectives in curriculum content and the classroom, and (e) further issues concerning teaching and learning. (There is more here than can be briefly summarized; for more references and systematic treatment cf. Bailin & Siegel 2003; Carter & Kotzee 2015; Cleverley & Phillips 1986; Robertson 2009; Siegel 2004, 2017; and Watson 2016.)

The educational research enterprise has been criticized for a century or more by politicians, policymakers, administrators, curriculum developers, teachers, philosophers of education, and by researchers themselves—but the criticisms have been contradictory. Charges of being “too ivory tower and theory-oriented” are found alongside “too focused on practice and too atheoretical”; but in light of the views of John Dewey and William James that the function of theory is to guide intelligent practice and problem-solving, it is becoming more fashionable to hold that the “theory v. practice” dichotomy is a false one. (For an illuminating account of the historical development of educational research and its tribulations, see Lagemann 2000.)

A similar trend can be discerned with respect to the long warfare between two rival groups of research methods—on one hand quantitative/statistical approaches to research, and on the other hand the qualitative/ethnographic family. (The choice of labels here is not entirely risk-free, for they have been contested; furthermore the first approach is quite often associated with “experimental” studies, and the latter with “case studies”, but this is an over-simplification.) For several decades these two rival methodological camps were treated by researchers and a few philosophers of education as being rival paradigms (Kuhn’s ideas, albeit in a very loose form, have been influential in the field of educational research), and the dispute between them was commonly referred to as “the paradigm wars”. In essence the issue at stake was epistemological: members of the quantitative/experimental camp believed that only their methods could lead to well-warranted knowledge claims, especially about the causal factors at play in educational phenomena, and on the whole they regarded qualitative methods as lacking in rigor; on the other hand the adherents of qualitative/ethnographic approaches held that the other camp was too “positivistic” and was operating with an inadequate view of causation in human affairs—one that ignored the role of motives and reasons, possession of relevant background knowledge, awareness of cultural norms, and the like. Few if any commentators in the “paradigm wars” suggested that there was anything prohibiting the use of both approaches in the one research program—provided that if both were used, they were used only sequentially or in parallel, for they were underwritten by different epistemologies and hence could not be blended together. But recently the trend has been towards rapprochement, towards the view that the two methodological families are, in fact, compatible and are not at all like paradigms in the Kuhnian sense(s) of the term; the melding of the two approaches is often called “mixed methods research”, and it is growing in popularity. (For more detailed discussion of these “wars” see Howe 2003 and Phillips 2009.)

The most lively contemporary debates about education research, however, were set in motion around the turn of the millennium when the US Federal Government moved in the direction of funding only rigorously scientific educational research—the kind that could establish causal factors which could then guide the development of practically effective policies. (It was held that such a causal knowledge base was available for medical decision-making.) The definition of “rigorously scientific”, however, was decided by politicians and not by the research community, and it was given in terms of the use of a specific research method—the net effect being that the only research projects to receive Federal funding were those that carried out randomized controlled experiments or field trials (RFTs). It has become common over the last decade to refer to the RFT as the “gold standard” methodology.

The National Research Council (NRC)—an arm of the US National Academies of Science—issued a report, influenced by postpostivistic philosophy of science (NRC 2002), that argued that this criterion was far too narrow. Numerous essays have appeared subsequently that point out how the “gold standard” account of scientific rigor distorts the history of science, how the complex nature of the relation between evidence and policy-making has been distorted and made to appear overly simple (for instance the role of value-judgments in linking empirical findings to policy directives is often overlooked), and qualitative researchers have insisted upon the scientific nature of their work. Nevertheless, and possibly because it tried to be balanced and supported the use of RFTs in some research contexts, the NRC report has been the subject of symposia in four journals, where it has been supported by a few and attacked from a variety of philosophical fronts: Its authors were positivists, they erroneously believed that educational inquiry could be value neutral and that it could ignore the ways in which the exercise of power constrains the research process, they misunderstood the nature of educational phenomena, and so on. This cluster of issues continues to be debated by educational researchers and by philosophers of education and of science, and often involves basic topics in philosophy of science: the constitution of warranting evidence, the nature of theories and of confirmation and explanation, etc. Nancy Cartwright’s important recent work on causation, evidence, and evidence-based policy adds layers of both philosophical sophistication and real world practical analysis to the central issues just discussed (Cartwright & Hardie 2012, Cartwright 2013; cf. Kvernbekk 2015 for an overview of the controversies regarding evidence in the education and philosophy of education literatures).

As stressed earlier, it is impossible to do justice to the whole field of philosophy of education in a single encyclopedia entry. Different countries around the world have their own intellectual traditions and their own ways of institutionalizing philosophy of education in the academic universe, and no discussion of any of this appears in the present essay. But even in the Anglo-American world there is such a diversity of approaches that any author attempting to produce a synoptic account will quickly run into the borders of his or her competence. Clearly this has happened in the present case.

Fortunately, in the last thirty years or so resources have become available that significantly alleviate these problems. There has been a flood of encyclopedia entries, both on the field as a whole and also on many specific topics not well-covered in the present essay (see, as a sample, Burbules 1994; Chambliss 1996b; Curren 1998, 2018; Phillips 1985, 2010; Siegel 2007; Smeyers 1994), two “Encyclopedias” (Chambliss 1996a; Phillips 2014), a “Guide” (Blake, Smeyers, Smith, & Standish 2003), a “Companion” (Curren 2003), two “Handbooks” (Siegel 2009; Bailey, Barrow, Carr, & McCarthy 2010), a comprehensive anthology (Curren 2007), a dictionary of key concepts in the field (Winch & Gingell 1999), and a good textbook or two (Carr 2003; Noddings 2015). In addition there are numerous volumes both of reprinted selections and of specially commissioned essays on specific topics, some of which were given short shrift here (for another sampling see A. Rorty 1998, Stone 1994), and several international journals, including Theory and Research in Education , Journal of Philosophy of Education , Educational Theory , Studies in Philosophy and Education , and Educational Philosophy and Theory . Thus there is more than enough material available to keep the interested reader busy.

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ReviseSociology

A level sociology revision – education, families, research methods, crime and deviance and more!

Evaluate the Functionalist View of the Role of Education in Society (30) #LONG VERSION

Essay practice for A-level sociology!

Table of Contents

Last Updated on September 17, 2021 by Karl Thompson

An A-level sociology essay written for the AQA’s 7192 (1) specification, exam paper 1. This is the long, ‘overkill’ version of the essay, written using the PEAC system (Point – Explain – Analyse – Criticise)

An obvious starting point before reading this essay would be to read my post on the Functionalist Perspective on Education .

NB – At time of posting, it’s half an essay, more to follow!

Introduction

Functionalism is a somewhat dated structural theory popular in 19 th century France (Durkheim) and mid-20 th century America (Parsons). Functionalist theorists adopted a ‘top-down’ approach to analysing the role which institutions, such as schools play in relation to other institutions, such as work, and generally believe that schools form an important part of a society’s structure. Functionalism is also a consensus theory: functionalists generally emphasise the positive functions which schools perform for individuals and society, arguing that schools tend to promote social harmony and social order, which they see as a good thing.

Below I will analyse and evaluate four specific ‘functions’ or roles which schools perform according to Functionalist theory, ultimately arguing that it obscures more than it enlightens our understanding of the role of education in society.

Education and Social Solidarity

POINT 1: According to Emile Durkheim (1890s), the founder of modern Functionalism, the first role of education was to create a sense of social solidarity which in turn promoted value consensus.

EXPLANATION : Social Solidarity is where the individual members of society feel themselves to be a part of a single ‘body’ or community and work together towards shared goals. According to Durkhiem schools achieved social solidarity through children learning subjects such as history and English which gave them a shared sense of national identity, which in turn promoted value consensus, or agreement on shared values at the societal level.

Analysis: Durkheim thought schools were one of the few institutions which could promote solidarity at a national level – he may have a point. It is difficult to imagine any other institution which governments could use to socialise individuals in to a sense of national identity.

Evaluation: To evaluate this point, there do seem to be examples of where schools attempt to promote a sense of social solidarity. Writing in the 1950s, Talcott Parsons pointed to how, in American schools, children pledge allegiance to the flag; while today British schools and colleges are obliged to promote ‘British Values’ (woohoo!)

However, it is debatable whether schools are successful in instilling a genuine sense of social solidarity into most, let alone all students. A minority of students are excluded from schools, and around 5% are persistent absentees – if students are not in mainstream education, then schools cannot promote a sense of belonging; while for those students who are at school, many are there ‘in body, but not necessarily in spirit. Finally there is the fact there is such a huge diversity of schools (faith schools, private schools, home education) that surely education is too fragmented and divided for it to promote true solidarity at the national level – to the extent that postmodernists suggested there is no such thing as a unified culture anymore.

Education teaches Skills for Work

POINT 2: A second function of education, again according to Durkhiem, is that schools teach individuals the specialist skills for work, which is crucial in a complex, modern industrial economy. (Schools thus have an important economic function).

Durkhiem argued that school was an efficient way of teaching individuals these diverse skills while at the same time teaching them to co-operate with each-other – schools thus instilled a sense of organic solidarity, or solidarity based on difference and interdependency, with school being one of the only institutions which could do both of these functions simultaneously within the context of a national economy.

The idea that schools have an economic function certainly seems to be true – basic literacy and numeracy are certainly important for any job today, and ever since the New Right, Vocational education has expanded, right up to the present day in the form of Modern Apprenticeships, and today. There is also a relationship between government expenditure on education and economic growth – more developed countries tend to have stronger economies.

However, it is debatable whether schools prepare children adequately for work – for example, there is a shortage of STEM graduates, and many doctors come to Britain from abroad, so maybe the education system today focuses on the wrong subjects, not the subjects the economy actually needs to grow effectively? There is also a Postmodern critique from Ken Robinson that suggests that ‘schools kill creativity’ – a system obsessed with standardised testing hardly prepares people to go into the creative industries or become entrepreneurs, both of which are growth areas in the current UK economy.

More to follow…!

Short version of this essay

Point – Simply state something Functionalists say about education
Explain – Explain what is meant by the ‘Function’ of education mentioned previously
Expand – this could mean giving examples, evidence, or explaining in more depth
Criticise – criticise with evidence against or limitations

(P1) Secondary Socialisation and Value consensus

The teaching of norms and values after the family – leading to agreement around these norms and values
Formal Curriculum – Shared history/ Shared language/ Shared religion
Team sports – working together shared aim
Ethnocentric Curriculum
Sub cultures
More school types – more diversity, surely = less value consensus?

(P2) Teaching skills for work – economic function

Diverse subjects,
Punctuality
Vocationalism and apprenticeships have expanded
Are apprenticeships useful?
Tea servers

(P3) Bridge between home and school

School prepares us for the world outside the family – it acts like a society in miniature
Particularistic/ Universalistic Standards
Doesn’t apply to everyone – Home schooling

R(P4) Role Allocation

Different qualifications sift people into appropriate jobs
Does this through exams – sifting and sorting
Meritocracy (since 1944)
Marxism – not meritocratic – myth of meritocracy,
Private schools
Feminism – gender stereotyping and subject choice

Evaluate using other perspectives –

Marxism – Agrees with Functionalists that school socialises us into shared values, but these values are the values benefit the ruling class (we get taught that inequality is natural and inevitable, we believe in the myth of meritocracy and so end up passively accepting society as it is.
Feminism – Functionalism ignores the gender divide in school
Interactionism – Argues Functionalism is too deterministic – it sees individuals as passive, but there is a lot more evidence that pupils are active and aren’t just moulded by the school system

Conclusion – You must point out that this perspective is too optimistic and overgeneralises!

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The Role of Education in Democracy

Posted October 8, 2020
By Jill Anderson

Many people question the state of democracy in America. This is especially true of young people, who no longer share the same interest in democracy as the generations before them. Professor Danielle Allen , director of the Edmond J. Safra Center for Ethics, has long studied what citizens need in order to succeed in democracy and how our social studies and civics education have impacted democracy.

"We have really disinvested in civic education and social studies. You can see that now in the comparison that we currently spend $54 per year per kid of federal dollars on STEM education and only 5 cents per year per kid on civics,” Allen says. “We have really ceased to lay the foundation in K–12 for young people to understand democracy, be motivated to participate in it, to have the skills and tools they need to participate effectively, and as a result, enjoy participation."

In this episode, Allen discusses how we got where we are today and what it will take to reinvest in education for democracy.

Find ways to tell “an integrated version of U.S. history that is simultaneously honest about the crimes and wrongs of the past, but without falling into cynicism,” Allen says.
When broaching a challenging topic in the classroom, begin from a place of inquiry. Try not to start with the instructional content or even understanding the issue, but let students think about what comes to mind about the issue and record their feelings and how they connect to it. “I think it’s really important that teachers be able to see what the starting points are – both analytically and emotionally that students have for engaging with these issues,” she says.
To raise engaged citizens, Allen suggests bringing democratic practices of reason giving into the life of a family. “There are lots of lessons inside a family that can feed in to help the understanding of democratic practice,” Allen says.

I'm Jill Anderson. This is the Harvard EdCast. Harvard's Danielle Allen knows young people aren't as invested in democracy like the generations before them. Today, fewer than 30% under age 40 even consider it important to live in a democracy. Allen is a political theorist who's long studied what citizens need in order for democracy to succeed.

Education plays a big part in how we think about democracy, yet America's classrooms haven't always emphasized these subjects. With the presidential election just weeks away, I wanted to understand how education can preserve democracy and whether tensions rising in America signal a change underway.

Danielle Allen: In another moment of crisis in the country, The Cold War, the country really turned to science and technology to meet the moment. So there's the period during World War II, the Manhattan Project, for example, which really brought universities into the project of supporting national security with the pursuit of the atom bomb. That was a point in time, it was really the beginning of decades long investment in STEM education. That was important.

We needed to do that, but at the same time, over that same 50 year period, we have really disinvested in civic education and social studies. You can see that now in the comparison that we currently spend $54 per year per kid of federal dollars on STEM education and only 5 cents per year per kid on civics. So we have really ceased to lay the foundation in K–12 for young people to understand democracy, be motivated to participate in it, to have the skills and tools they need to participate effectively and as a result, enjoy participation.

Jill Anderson: We're also living in a time when teaching history is being really politicized and I'm wondering how you think we can effectively teach history and democracy to young people.

Danielle Allen: I've been really privileged over the last 15 months or so to be a part of a cross-institutional network under the banners and they call it the Educating for American Democracy Project and my center Harvard, the ethics centers participating. Jane Kamensky, who directs the Schlesinger Library for Women as a PI Tufts, Arizona state university and this group has pulled together a network of hundreds of scholars across the country with the goal of developing a blueprint, a roadmap for the integration of history and civics education K–12.

The reason I'm going through all of that is because at an early point in our work, directly thinking about the issue you just raised or polarization of our national history and polarization of education around civics, we decided that we were going to do two things on our roadmap.

One was to really structure it around inquiry to really focus on the kinds of questions that should be asked over the span of K–12 more so than on the answers and also that we would really focus on design challenges. That instead of seeing the disagreement about how to narrate our nation's history as a kind of end of the conversation, we would see it as the beginning of a conversation. So for instance, one of the design challenges we put to educators is that we have to find a way to tell an integrated version of US history that is simultaneously honest about the crimes and wrongs of the past, but without falling into cynicism and also appreciative in appropriate ways of the founding era without tipping into gamification.

So what we try to do is to say, "This is a design challenge. We don't know exactly what the answer is to meriting a history in this way that integrates clear-eyed view of the problems as well as a clear-eyed view of the goods and the potentialities, but we believe it can be done and we believe that this big country with so many committed educators is a place where we can experiment our way into solutions."

Jill Anderson: Right. One of the things I think is interesting as you look at the polls and voter turnout, and you often see young people not being as engaged, but when you look at some of the protests that have been happening around the country, it seems to be largely younger people. Is that a shift happening in our democracy where young people are maybe becoming more engaged?

Danielle Allen: It's certainly the case that young people are showing engagement through their participation in social movements and protests. In that regard, the moment is a lot like the 1960s with similar levels of engagement from young people. The question is whether or not young people who engage in the democracy tool of a social movement or of a protest can also understand themselves to have access to the tool of using political institutions. So social movements are an important part of the democracy toolkit, but they're just a part.

So it's really a question of whether or not young people see value in political institutions too, and can knit these things together. To some extent, I think that actually we really need to do work to redesign, even for example, our electoral system. So when we look around and we see that lots of people are disaffected or alienated or feel disempowered, that doesn't just mean that they're sort of haven't got enough education or don't have the right perspective.

It also means that our institutions aren't delivering what they promise. They're not responsive. They don't generally empower ordinary people and they very often don't deliver sort of equal representation. So in that regard, everybody, all citizens, civic participants have a job to do to think about redesigning our institutions so that they achieve those things.

On that front. I was again, fortunate to participate with a huge network of people through the American Academy Of Arts And Sciences, a commission on the future of the of practice of democratic citizenship and we released a report in June the 31 recommendations, a chunk of which are about redesigning our electoral system to deliver that responsive, empowering form of government that also provides equal representation.

Jill Anderson: Do you think something like this pandemic could be a tipping point because so much has moved online and I'm wondering how you think that might change civic action in education?

Danielle Allen: Well, the pandemic without any question is a huge exogenous shock, as we would say in social sciences, that it's a transformative event. Period. The magnitude is so significant. I think we're a very long way from being able to see and understand all of its impacts and consequences. For me personally, one of the things it has driven home is the weaknesses in our practices of governance. These weaknesses are partly institutional and partly cultural. Our polarization is one of the significant causes of our failure to come to grips with the current crisis. So I think for lots of people, the pandemic is really bringing our vulnerabilities to the surface. Also, for example, the disparate impacts across racial and ethnic groups of the disease and the underlying disparities in health equity has really come to the fore to visibility. So I think a lot of people are really focused in a more intensive way than in the past on addressing those problems.

I always sort of have a lot of confidence in the kind of creative energies of human beings when they really sort of see and face problems. So I believe that the moment does give us an opportunity to transform our conception of what we want for our society, what it means to name the public good, what it means to invest in the public good and my hope is that we'll be able to pull energy around a concept of the public good with us in the coming years.

Jill Anderson: We have this huge election coming up and the pandemic has somewhat overshadowed the election a little bit. I look at parents and their children and wonder are there things that parents could be doing at home to help raise their children to be more engaged and value democracy?

Danielle Allen: Well, I think there are a number of things. I mean, I actually think it matters to bring democratic practices of reason giving for example, into the life of a family. That can be very hard. Family structures are often and for very good reason, very hierarchical. So within the sort of context of hierarchical family structures, how can parents foster reason giving, hear their children's reasons for things, help their children understand what it means to engage in the back and forth around reasons, help them understand what it means for one person to lose out in one decision-making moment, but then to win out in another moment and nonetheless, even though we sort of exchange sacrifices for one another over the course of collective decision-making, our commitment to our social bond is so strong that that makes that sort of exchange of burdens tolerable. So I think there are lots of lessons inside a family that can feed into help the understanding of democratic practice.

Jill Anderson: One last final question would be if you have any thoughts or advice to share with the teachers out there who are working hard, and many of them working remotely to try to teach lessons about the upcoming election and all the things happening in the world.

Danielle Allen: So teachers really always have a hard job, and it's so hard now between the remote learning and the intensity of the external environment, the political questions and the debates and so forth. I think it's really important to remember that different students will bring different kinds of perspectives and exposures with them into the classroom. So I think when a teacher is trying to engage a hard topic, whether it's a hard element of history or a controversial issue in our contemporary debates, it's really important to start by bringing to the surface what's already in students' minds.

So maybe you use a Google doc, maybe you use a chat function, but when a topic comes up before sort of launching into the instructional content or the real digesting of the issue, just go ahead and let the students record the first thing that comes to mind for them when they hear the relevant issue and let them record the emotion that they connect to that issue. I think it's really important that teachers be able to see what the starting points are, both analytically and emotionally that students have for engaging with these [inaudible 00:10:35] issues.

Jill Anderson: Well, I want to thank you so much for taking the time and talking and sharing your thoughts today.

Danielle Allen: Thank you, Jill. Appreciate your interest.

Jill Anderson: Danielle Allen is the director of the Edmond J. Safra Center For Ethics at Harvard. She's a professor at the Harvard graduate school of education and faculty of arts and sciences. She leads the Democratic Knowledge Project, which focuses on how to strengthen and build that knowledge that democratic citizens need to operate their democracy. I'm Jill Anderson. This is the Harvard EdCast produced by the Harvard graduate school of education. Thanks for listening.

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Home — Essay Samples — Education — Importance of Education — Education: The Key to Success

Education: The Key to Success

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Published: Sep 16, 2023

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Empowering individuals, fostering innovation and progress, contributing to societal betterment.

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Role of Education in Society, Nation Building, and Importance

Education is a essential tool for developing skills like decision-making, mental agility, problem-solving, etc. It also breeds creativity and innovation. Check details on Role of Education here.

Table of Contents

Role of Education

Education is an essential tool for developing skills like decision-making, mental agility, problem-solving, and logical thinking. It also breeds creativity and innovation. In other words, Education is the transmission of knowledge, skills, and character traits. As BR Ambedkar said: “ Education is the manifestation of Perfection already in Man “. He also believed that “Education is that which makes men fearless, teaches unity, makes understand their birth rights and teaches them to struggle and fight for freedom”.

According to Sarvepalli Radhakrishnan , where scientific knowledge ends, the realm of mystery begins. The world of scientific facts and the world of values is different. If education does not build wisdom and humanity in the hearts and minds of men, all its professional, scientific and technological triumphs will be meaningless. Therefore on the Birth date of S Radhakrishnan, we celebrate Teachers Day.

Role of Education in Nation-Building

Education shapes a person, just as people are essential in determining a nation’s standing. Every nation is founded on education since it promotes a particular level of knowledge, morals, and awareness and is crucial to the development of technology. Greater literacy rates lead to quicker GDP growth and lower unemployment rates in a nation.

At present, nations are coping with a number of problems, such as a pandemic, terrorism, global warming, poverty, and gender inequality. Whether they are residential or day schools, they are essential in forming both pupils and the nation. Everyone who has access to a top-notch education can contribute to resolving these issues and enhancing living circumstances all around the nation.

Role of Education in Society

Education has many positive effects on society, from enhancing quality of life to fostering the growth of brilliant people with the potential to transform society. Because it provides possibilities for learning knowledge and skills that are genuinely altering the world, education is crucial to society. Not only is the availability of high-quality education crucial for individual growth but also for the growth of society as a whole. The important contributions of education to the society are as follows:

A more tolerant society
Better quality of life for vulnerable populations
Reducing poverty
Improving the nation’s health
Reducing crime
Improving social life
Developing talents that change the face of humanity
A large number of educated people improves the life of a community

Role of Education in Economic Development

Education is one of the most important aspects of development. It has a significant impact on a country’s economic prosperity. No country can advance its economy in the long run without making significant investments in its human capital. People’s perspectives on themselves and the world around them are widened by education. It improves their quality of life and offers a wide range of social advantages to both individuals and society. It is essential for assuring social and economic advancement.

It promotes entrepreneurship, technical advancements, women’s empowerment, social development, health awareness, and other areas where economic development can be accelerated. It also aids in the development of human capital, productivity, creativity, and poverty reduction. The following are the important contribution of education to India’s economic development.

The creation of Human capital is directly related to human development.
Educated and Skilled labour will help to increase industrial productivity and reduce wastage.
Education, in every sense, is one of the most important aspects of attaining long-term economic growth through human capital investment which will help in Poverty Reduction
Increased women empowerment will lead to the high speed of economic growth.
Social Development from a dark place to a place of optimism.
Increased awareness of Health, and reduced mortality at all levels.

Role of Education in Human Capital Formation

A more educated society can support a higher level of development than an uneducated one. Education leads to increased income and productivity, which together lead to a more fulfilling existence. In addition to assisting with individual progress, it also advances society as a whole. Education may boost value and improve cultural diversity. Here are a few of the contributions education makes to the development of human capital:

Education teaches us to care and be empathetic, not only towards others but also to ourselves.
Education promotes the growth of a country’s economy.
An educated society always stays ahead and is more progressive than a society with low quality of education and educational standards
Education also provides the opportunity to enhance the cultural richness.
Education plays a role not only in the growth of an individual but also in the overall progress of society.

Role of Education in Skill Development

The development of skills includes education as a key component. It gives people the knowledge and abilities they need to excel in both their personal and professional lives. Education is a critical component of skill development since it keeps people abreast of emerging trends and technologies. The significance of education in skill development can be seen in the following ways:

Knowledge Enhancement
Competence Improvement
Increased Employability
Enhances creativity
Encourages independent thinking

Role of Education in Sustainable Development

An important instrument for attaining a more sustainable future is high-quality education. This was emphasized at the UN World Summit in Johannesburg in 2002, where it was said that reforming the nation’s educational programs was essential for achieving sustainable development. Assuring environmental protection and conservation, advancing social fairness, and fostering economic sustainability are all goals of education for sustainable development (ESD), which fosters the development of the knowledge, skills, understanding, values, and behaviours necessary to create a sustainable world.

Environmental education, which aimed to equip individuals with the knowledge, skills, values, attitudes, and behaviours necessary to protect the environment, was a significant influence on the development of the ESD idea. ESD aims to empower individuals to make choices and take action that will enhance our quality of life without endangering the environment.

Role of Education in India

Every human being has a fundamental right to education, which plays a significant role in the growth of a country—India, the second-most populous nation in the world, with a literacy rate of about 74%. Despite the fact that several states in India have poor literacy rates, the country’s overall literacy rate is still increasing.

Given how crucial education is to the growth and development of any nation, Kerala leads all Indian states in terms of its rate of literacy, coming in at 94%, followed by Lakshadweep (91.85%), Mizoram (91.33%), and Goa (88.70%). However, Bihar, with a literacy rate of 61.80%, has the lowest literacy rate, followed by Arunachal Pradesh, with a rating of 65.38%, Rajasthan, with a rate of 66.11%, and Jharkhand, with a rate of 66.41%. These figures on the literacy rate make it very evident that India’s educational system has to be improved.

Any nation’s youth holds the key to its future. Youth will be better able to secure a bright future for both themselves and the nation if greater chances are provided and an effective education and learning system is established. Hence the Role of Teacher becomes essential for promoting quality education in the country.

Importance of Education for India

Earnings rise by about 10% for every extra year of education.
The gap between workers from wealthy and poor backgrounds in working poverty might be reduced by 39% if they obtained the same education.
Without at least 40% of its adult population being read, no country in the world has ever experienced rapid and steady economic growth.
From a mother’s lifestyle before giving birth to their likelihood of contracting ailments in later life, education benefits people’s health throughout their entire lives.
Prenatal vitamins and other helpful pregnancy strategies are more likely to be used by women with at least six years of education, which lowers the risk of maternal or newborn mortality.
Education has been shown to benefit girls and women more than boys. There is no other factor that comes close to the personal and economic empowerment that girls experience from school.

Role of Education UPSC

Education and skill development play a significant role in the broader field of human capital. Data on literacy from the 2011 Census give us a fast overview of the state of schooling today. However, literacy is not the only aspect of education. The RTE Act serves as the foundation of Indian education. However, it is the numerous education policies that have been mapped out since Independence that have contributed to the historical growth of the Indian educational system. These policies appear to have produced a variety of consequences. There is a lot of room for development still.

The Kasturirangan report, or the design of a new education policy, is the most recent development in the field of education. It perfectly encapsulates the urgent need for educational reform. India’s contemporary educational system urgently needs to be updated. The draft New Education Policy (NEP) is the ideal time to reflect on the country’s past history, accomplishments, and concerns while also outlining a cutting-edge educational strategy for India in the twenty-first century.

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Role of Education FAQs

What is the role of education.

Education helps you develop critical skills like decision-making, mental agility, problem-solving, and logical thinking.

What is the role of education in development?

Education becomes a catalyst in a person's personality development. It introduces a person to different perspectives and thus, helps in providing a clear and broad vision to an individual.

What is the role of education in society?

Education develops human personality, thoughts, dealing with others and prepares people for life experiences.

What is the role of education in social change?

Education contributes to social change in several ways. It fosters critical thinking, nurtures democratic values, enhances economic development, promotes social mobility, and facilitates cultural shifts.

What is the role of education in culture change?

Education plays a crucial role in driving cultural change and shaping societies. Education and cultural change are related.

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Essay on Importance of Education

Importance of Education Essay

Education is one of the key components for an individual’s success. It has the ability to shape one’s life in the right direction. Education is a process of imparting or acquiring knowledge, and developing the powers of reasoning and judgement. It prepares growing children intellectually for a life with more mature understanding and sensitivity to issues surrounding them. It improves not only the personal life of the people but also their community. Thus, one cannot neglect the significance of Education in life and society. Here, we have provided an essay on the Importance of Education. Students can use this essay to prepare for their English exam or as a speech to participate in the school competition.

Importance of Education

The importance of education in life is immense. It facilitates quality learning for people throughout their life. It inculcates knowledge, belief, skill, values and moral habits. It improves the way of living and raises the social and economic status of individuals. Education makes life better and more peaceful. It transforms the personality of individuals and makes them feel confident.

Well said by Nelson Mandela, “Education is the most powerful weapon to change the world”. To elaborate, it is the foundation of the society which brings economic wealth, social prosperity and political stability. It gives power to people to put their views and showcase their real potential. It strengthens democracy by providing citizens with the tools to participate in the governance process. It acts as an integrative force to foster social cohesion and national identity.

In India, education is a constitutional right of every citizen. So, people of any age group, religion, caste, creed and region are free to receive education. An educated person is respected everywhere and well-treated in society. As a kid, every child dreams of being a doctor, lawyer, engineer, actor, sportsperson, etc. These dreams can come true through education. So, investment in education gives the best return. Well-educated people have more opportunities to get a better job which makes them feel satisfied.

In schools, education is divided into different levels, i.e., preschool, primary, secondary and senior secondary. School education comprises traditional learning which provides students with theoretical knowledge. However, now various efforts are being made to establish inbuilt application-based learning by adding numerous experiments, practicals and extracurricular activities to the school curriculum. Students learn to read, write and represent their viewpoints in front of others. Also, in this era of digital Education, anyone can easily access information online at their fingertips. They can learn new skills and enhance their knowledge.

Steps Taken By Government To Promote Education

Education is evidently an important aspect that no government can ignore in order to ensure the equitable development of a nation. Unfortunately, some children still do not have access to education. The Government has thereby taken initiatives to improve education quality and made it accessible to everyone, especially the poor people.

The Government passed the Right to Education Act 2009 (RTE Act 2009) on 4 August 2009. This Act came into effect on 1 April 2010, following which education has become the fundamental right of every child in India. It provides free and compulsory elementary education to children of the age group of 6-14 years in a neighbourhood school within 1 km, up to Class 8 in India. On similar lines, there are other schemes launched by the government, such as Sarva Shiksha Abhiyan , Mid-Day Meal , Adult Education and Skill Development Scheme, National Means cum Merit Scholarship Scheme, National Program for Education of Girls at Elementary Education, Kasturba Gandhi Balika Vidyalaya, Scheme for Infrastructure Development in Minority Institutions, Beti Bachao , Beti Padhao, etc.

For our country’s growth, we require a well-educated population equipped with the relevant knowledge, attitude and skills. This can be achieved by spreading awareness about the importance of Education in rural areas. There is a famous saying that “If we feed one person, we will eliminate his hunger for only one time. But, if we educate a person, we will change his entire life”. Henceforth he will become capable of earning a livelihood by himself.

This essay on the Importance of Education must have helped students to improve their writing section for the English exam. They can also practice essays on other topics by visiting the CBSE Essay page. Keep learning and stay tuned with BYJU’S for the latest updates on CBSE/ICSE/State Board/Competitive Exams. Also, download the BYJU’S App for interactive study videos.

Frequently Asked Questions on Education Essay

How can the literacy rate in india be increased.

People in rural areas must be informed about the importance of providing education to their children. Also, with the COVID-19 situation, the government should take steps by providing laptops/phones for children to follow online classes.

Are girl children still denied their right to get educated?

Although awareness has now improved, there are still many villages in India where girl children are not provided with proper education or allowed to enrol themselves in schools. This mentality has to change for the betterment of the society.

Teaching subjects/academics alone is enough, or should students be introduced to other forms of educational activities too?

Extracurricular activities, moral value education, etc., are also as important as regular academic teachings.

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Why Is Education So Important in The Quest for Equality?

Gerald Nelson | April 14, 2022 | Leave a Comment

Image: Pikist

Education is vital. We can all agree on this but where we fall out of the agreement is why exactly education is so necessary for equality. Without education, there can be no progress, no development, and no improvement.

In today’s world, we are ever more aware of the issues surrounding sexism, racism, and inequality, allowing for a greater understanding of the importance of educating people to avoid these biases occurring in the first place.

What is Educational Equality and why is it necessary?

Equality isn’t always so simple. Some may assume, for example, that educational equality is as simple as providing children with the same resources. In reality, however, there’s a lot more to it than this. We will check what governments are doing to achieve this goal. What actions they are taking to advance the cause of equality? Education is crucial because it’s a toolkit for success:

With literacy and numeracy comes confidence, with which comes self-respect. And by having self-respect, you can respect others, their accomplishments, and their cultures.
Education is the fundamental tool for achieving social, economic, and civil rights – something which all societies strive to achieve.

Educational Inequality is usually defined as the unequal distribution of educational resources among different groups in society. The situation becomes serious when it starts influencing how people live their lives. For example, children will be less likely to go to school if they are not healthy, or educated because other things are more urgent in their life.

Categorical Educational Inequality

Categorical Education Inequality is especially apparent when comparing minority/low-income schools with majority/high-income schools. Are better-off students systematically favored in getting ahead? There are three plausible conditions:

Higher-income parents can spend more time and money on private tutoring, school trips, and home study materials to give their children better opportunities. Therefore, better-off students have an advantage due to access to better schools, computers, technology, etc. (the so-called opportunity gap).
Low-income schools lack the resources to educate their students. Therefore their students tend to have worse educational outcomes.
Although the public school system is a government-funded program to allow all students an equal chance at a good education, this is not the case for most schools across third world countries – see UNESCO statistics below:

How Educational Inequality is fueling global issues

Educational inequality is a major global crisis. It has played a role in economic problems, amplified the political deadlock, exacerbated the environmental predicament, and threatens to worsen the human rights crisis. If equality in education is not addressed directly, these crises will only deepen because:

Educational Inequality is also about race and gender . Those who are less privileged are condemned to poverty and unemployment because of a lack of quality educational resources.
Without a sound education, people have less knowledge of the world around them or the issues facing their communities. They are less likely to vote or to pay attention to politics. This leaves them vulnerable to manipulation by those who represent narrow interests and promote fear, hatred, and violence. The result is an erosion of democratic values and an increase in authoritarianism.
Without correction, human rights abuses will continue due to a lack of legal representation among those with no or low education levels.
Poverty, unemployment, crimes, and health issues: A lack of education and skills forces children into poverty because they can’t get jobs or start a business. It also leaves them without hope and is one of the reasons for unemployment, lower life expectancy, malnutrition, a higher chance of chronic diseases, and crime rates.
Limited opportunities: The most significant issue is that lack of education reduces the opportunities for people to have a decent life. Limited options increase the division of social classes, lower social mobility, and reduce the ability to build networks and social contacts. Students in poor countries also spend a lot of time working to support their families rather than focusing on their school work. These factors also worsen the upbringing of coming generations.
Extremism: Inequality can also lead to increased violence, racism, gender bias, and extremism, which causes further economic and democratic challenges.
Inability to survive pandemics: Unlike developed nations after COVID, underdeveloped countries are stuck in their unstable economic cycles. Inequality causes a lack of awareness and online educational resources, lower acceptance of preventive measures, and unaffordable vaccines, for example. According to the United Nations , “Before the coronavirus crisis, projections showed that more than 200 million children would be out of school , and only 60 percent of young people would be completing upper secondary education in 2030”.
Unawareness of technological advancements: The world is becoming more tech-savvy, while students in underdeveloped countries remain unaware of the latest technological achievements as well as unable to implement them. This also widens the education gap between countries.
Gender inequality in education: In general, developing countries compromise over funds allocation for women’s education to manage their depletion of national income. As such, they consider women less efficient and productive than men. Meanwhile, many parents do not prefer sending their daughters to school because they do not think that women can contribute equally to men in the country’s development. However, if we have to overcome this, there should be an increase in funding and scholarships for women’s education.
Environmental crises: People are usually less aware of the harmful emissions produced in their surroundings and are therefore less prepared to deal with increased pollution levels. This also affects climate change. The less educated the children, the more likely they are to contribute to climate change as adults. This is because education is not just about learning facts and skills but also about recognizing problems and applying knowledge in innovative ways.
A child who has dropped out of school will generally contribute less to society than a child who has completed secondary school. A child who has completed secondary school will contribute less than a child who went to university. This difference increases over time because those with higher levels of education tend to be more open-minded, flexible thinkers and are therefore better able to adapt to changing environmental conditions.

Equality in education is therefore essential for addressing international issues including economic inequality, climate change, social deprivation, and access to healthcare. Many children in poor regions are deprived of education (see chart below) which is the only way out of poverty .

Proposed Solutions

The United Nations Development Program says that access to education is a human right, and should be individually accessible and available to all by 2030. It demands:

International collaborations to ensure that every child has the same quality education and to develop joint curricula and academic programs. The quality of teaching methodologies should not be compromised and includes providing financial assistance and tools for equal access.
Running campaigns to discourage race, gender, and ethnicity differences, arranging more seminars to reach low-income groups, and providing adequate financial assistance, training, and part-time jobs for sole earners.
Modifying scholarship criteria to better support deserving students who cannot afford university due to language tests and low grades.
Increasing the minimum wage so that sole breadwinners can afford quality education for their children.
Schools should bear transportation costs and offer free grants to deserving kids from low-income families.
Giving more attention to slum-side schools by updating and implementing new techniques and resources.
Allowing students to learn in their own language with no enforcement of international languages and offering part-time courses in academies and community colleges in other languages.

Resolving educational inequality has many benefits for the wider society. Allowing children from disadvantaged backgrounds to get an education will help them find better jobs with higher salaries, improving their quality of life, and making them more productive members of society. It decreases the likelihood of conflict and increases access to health care, stable economic growth, and unlimited opportunities.

Conclusion:

It’s been said that great minds start out as small ones. To level the playing field, we need to focus on best educating our next generation of innovators and leaders, both from an individual and a societal standpoint. If we want equality to become a reality, it will be up to us to ensure that equality is at the forefront of our education system.

References:

Environmental Conscience: 42 Causes, Effects & Solutions for a Lack of Education – E&C (environmental-conscience.com)

School of Education Online Programs: What the U.S. Education System Needs to Reduce Inequality | American University

Educational Inequality: Solutions | Educational Inequality (wordpress.com)

Giving Compass: Seven Solutions for Education Inequality · Giving Compass

Science.org: Polarization under rising inequality and economic decline

Research Gate: Inequality and Economic Growth

University of Munich: pdf (uni-muenchen.de)

Research Gate: Effects-of-inequality-and-poverty-vs-teachers-and-schooling-on-Americas-youth.pdf (researchgate.net)

Borgen Magzine

United Nations: Education as the Pathway towards Gender Equality

United Nations Sustainable Development Goals – Education

This article has been edited in line with our guidelines

Gerald Nelson is a freelance academic essay writer at perfectessaywriting.com who also works with several e ducational and human rights organizations.

The MAHB Blog is a venture of the Millennium Alliance for Humanity and the Biosphere. Questions should be directed to [email protected]

The Role of the Spartan Education System, the Agoge

This essay about the Spartan Agoge system examines its role as more than just an educational program but a method of shaping Spartan identity and society. Originating from the laws of Lycurgus, the Agoge trained young Spartans in physical and mental disciplines, emphasizing equality, stoicism, and military skills. It fostered a sense of brotherhood crucial for Spartan unity but also perpetuated social inequalities through its harsh methods. The essay highlights the lasting impact of the Agoge on Spartan culture and the broader historical implications of such a militaristic education system.

How it works

In the rich mosaic of ancient civilizations, the Spartan education system stands out, particularly its intensive training program known as the Agoge. This system was not just a means of education but a crucible for forging the Spartan identity. It profoundly influenced Spartan society and left a lasting impact on world history.

The Agoge traces its origins to the fabled lawmaker Lycurgus, whose policies shaped its rigorous nature. His aim was to create a class of warriors unparalleled in their fighting skills and unwavering in their dedication.

From an early age, Spartan boys entered the Agoge, embarking on a lifelong process of physical and mental conditioning designed to embody Spartan ideals.

Central to the Agoge was its commitment to equality. Every Spartan male, regardless of his background, underwent the same strenuous training, which severed family ties to enhance loyalty to the state over the individual.

Physical prowess was a cornerstone of the Agoge, with young Spartans enduring a strict regimen of physical exercises and competitions, overseen by experienced mentors. This training was essential in developing the renowned Spartan warriors.

However, the Agoge was more than just physical training; it was a system designed to build character. Boys were taught to be stoic, enduring hardship silently and controlling emotions like fear and pain for the common good. This education was enforced through tough exercises, disciplinary actions, and constant reinforcement of Spartan values such as honor, bravery, and sacrifice.

The Agoge also emphasized the importance of camaraderie. Boys were grouped into units by age, creating lifelong bonds that were crucial for Spartan military cohesion and strength.

As they matured, Spartan boys received advanced training in warfare, including weapons handling, tactical maneuvers, and strategic thinking, often culminating in mock battles to test their readiness.

The culmination of the Agoge was the krypteia, a severe initiation rite that tested the young Spartans’ loyalty and determination by requiring them to control the helot population through stealth and force, highlighting the brutal aspects of Spartan rule.

While the Agoge is sometimes idealized for its military excellence, it was also a deeply problematic system that suppressed individualism and creativity and relied heavily on slavery, creating entrenched social inequalities.

The legacy of the Agoge reminds us of the profound influence of education on society and individual fate. It illustrates the sacrifices necessary for greatness but also the ethical compromises that can accompany the pursuit of power. Reflecting on the Spartan education system offers valuable lessons on the balance between strength and compassion and serves as a warning about the risks of excessive militarism and the loss of human dignity for national pride.

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Statistical Analysis on Wear Behavior of Aluminum Alloy2024–Silicon Carbide–Fly Ash Metal Matrix Composites 2024-01-5058

Aluminum and its alloys entered a main role in the engineering sectors because of their applicable characteristics for indispensable applications. To enhance requisite belongings for the components, the composition of variant metal/nonmetal with light metal alloys is essential in the manufacturing industries. To enhance the wear resistance with significant strength property of the aluminum alloy 2024, the reinforcement SiC and fly ash (FA) were added with the designation Al2024 + 10% SiC; Al2024 + 5% SiC + 5% FA; and Al2024 + 10% FA via stir-casting technique. The wear resistance property of the composites was tested in pin-on-disc with a dry-sliding wear test procedure. The experiment trials were designed in Box–Behnken design (BBD) by differing the wear test parameters like % of reinforcement, sliding distance (m), and load (N). The wear tests on casted samples were carried out at the constant velocity of 2 m/sec, such that the corresponding wear rate for the experiment trials was recorded. Analysis of variance (ANOVA) determined that the Al2024 + 5% SiC + 5% FA, sliding distance 700 m, and load 30 N is the favorable to improve the wear-resisting property of the aluminum alloy hybrid composites. The distance of the composites traveled implies a significant contribution to wear rate with the follow of reinforcement composition rate and external load. The dynamic components are fabricated as hybrid composites directed to operate with this limit of wear-generating parameters.

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Artificial Intelligence and Its Impact on Education Essay

Introduction, ai’s impact on education, the impact of ai on teachers, the impact of ai on students, reference list.

Rooted in computer science, Artificial Intelligence (AI) is defined by the development of digital systems that can perform tasks, which are dependent on human intelligence (Rexford, 2018). Interest in the adoption of AI in the education sector started in the 1980s when researchers were exploring the possibilities of adopting robotic technologies in learning (Mikropoulos, 2018). Their mission was to help learners to study conveniently and efficiently. Today, some of the events and impact of AI on the education sector are concentrated in the fields of online learning, task automation, and personalization learning (Chen, Chen and Lin, 2020). The COVID-19 pandemic is a recent news event that has drawn attention to AI and its role in facilitating online learning among other virtual educational programs. This paper seeks to find out the possible impact of artificial intelligence on the education sector from the perspectives of teachers and learners.

Technology has transformed the education sector in unique ways and AI is no exception. As highlighted above, AI is a relatively new area of technological development, which has attracted global interest in academic and teaching circles. Increased awareness of the benefits of AI in the education sector and the integration of high-performance computing systems in administrative work have accelerated the pace of transformation in the field (Fengchun et al. , 2021). This change has affected different facets of learning to the extent that government agencies and companies are looking to replicate the same success in their respective fields (IBM, 2020). However, while the advantages of AI are widely reported in the corporate scene, few people understand its impact on the interactions between students and teachers. This research gap can be filled by understanding the impact of AI on the education sector, as a holistic ecosystem of learning.

As these gaps in education are minimized, AI is contributing to the growth of the education sector. Particularly, it has increased the number of online learning platforms using big data intelligence systems (Chen, Chen and Lin, 2020). This outcome has been achieved by exploiting opportunities in big data analysis to enhance educational outcomes (IBM, 2020). Overall, the positive contributions that AI has had to the education sector mean that it has expanded opportunities for growth and development in the education sector (Rexford, 2018). Therefore, teachers are likely to benefit from increased opportunities for learning and growth that would emerge from the adoption of AI in the education system.

The impact of AI on teachers can be estimated by examining its effects on the learning environment. Some of the positive outcomes that teachers have associated with AI adoption include increased work efficiency, expanded opportunities for career growth, and an improved rate of innovation adoption (Chen, Chen and Lin, 2020). These benefits are achievable because AI makes it possible to automate learning activities. This process gives teachers the freedom to complete supplementary tasks that support their core activities. At the same time, the freedom they enjoy may be used to enhance creativity and innovation in their teaching practice. Despite the positive outcomes of AI adoption in learning, it undermines the relevance of teachers as educators (Fengchun et al., 2021). This concern is shared among educators because the increased reliance on robotics and automation through AI adoption has created conditions for learning to occur without human input. Therefore, there is a risk that teacher participation may be replaced by machine input.

Performance Evaluation emerges as a critical area where teachers can benefit from AI adoption. This outcome is feasible because AI empowers teachers to monitor the behaviors of their learners and the differences in their scores over a specific time (Mikropoulos, 2018). This comparative analysis is achievable using advanced data management techniques in AI-backed performance appraisal systems (Fengchun et al., 2021). Researchers have used these systems to enhance adaptive group formation programs where groups of students are formed based on a balance of the strengths and weaknesses of the members (Live Tiles, 2021). The information collected using AI-backed data analysis techniques can be recalibrated to capture different types of data. For example, teachers have used AI to understand students’ learning patterns and the correlation between these configurations with the individual understanding of learning concepts (Rexford, 2018). Furthermore, advanced biometric techniques in AI have made it possible for teachers to assess their student’s learning attentiveness.

Overall, the contributions of AI to the teaching practice empower teachers to redesign their learning programs to fill the gaps identified in the performance assessments. Employing the capabilities of AI in their teaching programs has also made it possible to personalize their curriculums to empower students to learn more effectively (Live Tiles, 2021). Nonetheless, the benefits of AI to teachers could be undermined by the possibility of job losses due to the replacement of human labor with machines and robots (Gulson et al. , 2018). These fears are yet to materialize but indications suggest that AI adoption may elevate the importance of machines above those of human beings in learning.

The benefits of AI to teachers can be replicated in student learning because learners are recipients of the teaching strategies adopted by teachers. In this regard, AI has created unique benefits for different groups of learners based on the supportive role it plays in the education sector (Fengchun et al., 2021). For example, it has created conditions necessary for the use of virtual reality in learning. This development has created an opportunity for students to learn at their pace (Live Tiles, 2021). Allowing students to learn at their pace has enhanced their learning experiences because of varied learning speeds. The creation of virtual reality using AI learning has played a significant role in promoting equality in learning by adapting to different learning needs (Live Tiles, 2021). For example, it has helped students to better track their performances at home and identify areas of improvement in the process. In this regard, the adoption of AI in learning has allowed for the customization of learning styles to improve students’ attention and involvement in learning.

AI also benefits students by personalizing education activities to suit different learning styles and competencies. In this analysis, AI holds the promise to develop personalized learning at scale by customizing tools and features of learning in contemporary education systems (du Boulay, 2016). Personalized learning offers several benefits to students, including a reduction in learning time, increased levels of engagement with teachers, improved knowledge retention, and increased motivation to study (Fengchun et al., 2021). The presence of these benefits means that AI enriches students’ learning experiences. Furthermore, AI shares the promise of expanding educational opportunities for people who would have otherwise been unable to access learning opportunities. For example, disabled people are unable to access the same quality of education as ordinary students do. Today, technology has made it possible for these underserved learners to access education services.

Based on the findings highlighted above, AI has made it possible to customize education services to suit the needs of unique groups of learners. By extension, AI has made it possible for teachers to select the most appropriate teaching methods to use for these student groups (du Boulay, 2016). Teachers have reported positive outcomes of using AI to meet the needs of these underserved learners (Fengchun et al., 2021). For example, through online learning, some of them have learned to be more patient and tolerant when interacting with disabled students (Fengchun et al., 2021). AI has also made it possible to integrate the educational and curriculum development plans of disabled and mainstream students, thereby standardizing the education outcomes across the divide. Broadly, these statements indicate that the expansion of opportunities via AI adoption has increased access to education services for underserved groups of learners.

Overall, AI holds the promise to solve most educational challenges that affect the world today. UNESCO (2021) affirms this statement by saying that AI can address most problems in learning through innovation. Therefore, there is hope that the adoption of new technology would accelerate the process of streamlining the education sector. This outcome could be achieved by improving the design of AI learning programs to make them more effective in meeting student and teachers’ needs. This contribution to learning will help to maximize the positive impact and minimize the negative effects of AI on both parties.

The findings of this study demonstrate that the application of AI in education has a largely positive impact on students and teachers. The positive effects are summarized as follows: improved access to education for underserved populations improved teaching practices/instructional learning, and enhanced enthusiasm for students to stay in school. Despite the existence of these positive views, negative outcomes have also been highlighted in this paper. They include the potential for job losses, an increase in education inequalities, and the high cost of installing AI systems. These concerns are relevant to the adoption of AI in the education sector but the benefits of integration outweigh them. Therefore, there should be more support given to educational institutions that intend to adopt AI. Overall, this study demonstrates that AI is beneficial to the education sector. It will improve the quality of teaching, help students to understand knowledge quickly, and spread knowledge via the expansion of educational opportunities.

Chen, L., Chen, P. and Lin, Z. (2020) ‘Artificial intelligence in education: a review’, Institute of Electrical and Electronics Engineers Access , 8(1), pp. 75264-75278.

du Boulay, B. (2016) Artificial intelligence as an effective classroom assistant. Institute of Electrical and Electronics Engineers Intelligent Systems , 31(6), pp.76–81.

Fengchun, M. et al. (2021) AI and education: a guide for policymakers . Paris: UNESCO Publishing.

Gulson, K . et al. (2018) Education, work and Australian society in an AI world . Web.

IBM. (2020) Artificial intelligence . Web.

Live Tiles. (2021) 15 pros and 6 cons of artificial intelligence in the classroom . Web.

Mikropoulos, T. A. (2018) Research on e-Learning and ICT in education: technological, pedagogical and instructional perspectives . New York, NY: Springer.

Rexford, J. (2018) The role of education in AI (and vice versa). Web.

Seo, K. et al. (2021) The impact of artificial intelligence on learner–instructor interaction in online learning. International Journal of Educational Technology in Higher Education , 18(54), pp. 1-12.

UNESCO. (2021) Artificial intelligence in education . Web.

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What Is Education? Insights from the World's Greatest Minds

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Philosophy of Education

1. Problems in Delineating the Field

3. Areas of Contemporary Activity

Acknowledgments

Support SEP

Evaluate the Functionalist View of the Role of Education in Society (30) #LONG VERSION

Introduction

Education and Social Solidarity

Education teaches Skills for Work

Short version of this essay

Signposting

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